Exegetical and Hermeneutical Commentary of 2 Corinthians 1:1

Paul, an apostle of Jesus Christ by the will of God, and Timothy [our] brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:

Ch. 2Co 1:1-2. Salutation

1. by the will of God ] See note on 1 Corinthians 1.

and Timothy our brother ] Literally, Timothy the brother. Wiclif, Tyndale, and Cranmer render ‘brother Timotheus.’ He is called sometimes Timothy and sometimes more fully Timotheus in the A. V. So we have Luke and Lucas, Mark and Marcus. He had therefore rejoined the Apostle after his mission to Macedonia, and possibly to Corinth. See Act 19:22 and 1Co 4:17; 1Co 16:10, and notes. Timothy’s name is also found associated with that of the Apostle in the Epistles to the Philippians, Colossians, in both those to the Thessalonians, and in that to Philemon.

with all the saints which are in all Achaia ] Chrysostom remarks that it is not St Paul’s custom to address the Churches thus in circular letters, and that the two Epistles to the Corinthians, that to the Galatians (which however was addressed, see chap. 2Co 1:2, to a region, not to a city), and that to the Hebrews (if it be St Paul’s) were the only exceptions. But this statement is not exactly accurate. If the Epistle to the Ephesians be identical with the Epistle to Laodica (and there are many reasons for supposing it to be so see Col 4:16) the Epistles to the Colossians and Ephesians must be added to the list. It is probable that Corinth was the only Christian Church of any note in Achaia, and that the few scattered Christians to be found elsewhere in that province were regarded as a part of that community. See notes on 1Co 1:2.

Achaia ] We are to understand by this Hellas and the Peloponnesus, which, with Macedonia, made up the whole of Greece. Macedonia, however, was scarcely recognized by the Greeks in their best days as forming a part of their land. See Articles Achaia and Hellas in Smith’s Dictionary of Geography,

Fuente: The Cambridge Bible for Schools and Colleges

Paul an apostle … – ; see the Rom 1:1 note, and 1Co 1:1 note.

By the will of God – Through, or agreeably to the will of God; note, 1Co 1:1.

And Timothy our brother – Paul was accustomed to associate some other person or persons with him in writing his epistles. Thus, in the First Epistle to the Corinthians, Sosthenes was associated with him. For the reasons of this, see the note on 1Co 1:1. The name of Timothy is associated with his in the Epistles to the Philippians and Colossians. From the former Epistle to the Corinthians 1Co 16:10, we learn that Paul had sent Timothy to the church at Corinth, or that he expected that he would visit them. Paul had sent him into Macedonia in company with Erastus Act 19:21-22, intending himself to follow them, and expecting that they would visit Achaia. From the passage before us, it appears that Timothy had returned from this expedition, and was now with Paul. The reason why Paul joined Timothy with him in writing this Epistle may have been the following:

(1) Timothy had been recently with them, and they had become acquainted with him, and it was not only natural that he should express his friendly salutations, but his name and influence among them might serve in some degree to confirm what Paul wished to say to them; compare note, 1Co 1:1.

(2) Paul may have wished to give as much influence as possible to Timothy. he designed that he should be his fellow-laborer; and as Timothy was much younger than himself, he doubtless expected that he would survive him, and that he would in some sense succeed him in the care of the churches. He was desirous, therefore, of securing for him all the authority which he could, and of letting it be known that he regarded him as abundantly qualified for the great work with which he was entrusted.

(3) The influence and name of Timothy might be supposed to have weight with the party in the church that had slandered Paul, by accusing him of insincerity or instability in regard to his purposed visit to them. Paul had designed to go to them directly from Ephesus, but he had changed his mind, and the testimony of Timothy might be important to prove that it was done from motives purely conscientious. Timothy was doubtless acquainted with the reasons; and his testimony might meet and rebut a part of the charges against him; see 2Co 1:13-16.

Unto the church of God … – see the note, 1Co 1:2.

With all the saints which are in all Achaia – Achaia, in the largest sense, included the whole of Greece. Achaia proper, however, was the district or province of which Corinth was the capital. It comprehended the part of Greece lying between Thessaly and the southern part of the Peloponnesus, embracing the whole western part of the Peloponnesus. It is probable that there were not a few Christians scattered in Achaia, and not improbably some small churches that had been established by the labors of Paul or of others. From Rom 16:1, we know that there was a church at Cenchrea, the eastern port of Corinth, and it is by no means improbable that there were other churches in that region. Paul doubtless designed that copies of this Epistle should be circulated among them.

Fuente: Albert Barnes’ Notes on the Bible

2Co 1:1-2

Paul, an apostle of Jesus Christ by the will of God.

Paul to the Corinthians

Note–

I. The blending of lowliness and authority in Pauls designation of himself.

1. He does not always bring his apostolical authority to mind at the beginning of his letters. In the loving letter to the Philippians he has no need to urge his authority. In Philemon friendship is uppermost.

2. By the will of God is at once an assertion of Divine authority, a declaration of independence, and a lowly disclaimer of individual merit. The weight he expected to be attached to his words was to be due entirely to their Divine origin. Never mind the cracked pipe through which the Divine breath makes music, but listen to the music.

II. The ideal of Christian character here set forth. Saints–a word that has been woefully misapplied. The Church has given it as a special honour to a few, and decorated with it mainly the possessors of a false ideal of sanctity. The world uses it with a sarcastic intonation, as if it implied loud professions and small performances.

1. Saints are not people living in cloisters, but men and women immersed in the vulgar work of everyday life. The root idea of the word is not moral purity, but separation to God. Consecration to Him is the root from which the white flower of purity springs. We cannot purify ourselves, but we can yield ourselves to God, and the purity will come.

2. To thus devote ourselves is our solemn obligation, and unless we do we are not Christians. The true consecration is the surrender of the will, and its one motive is drawn from the love and devotion of Christ to us. All consecration rests on the faith of Christs sacrifice.

3. And if, drawn by the great love of Christ, we give ourselves away to God in Him, then He gives Himself to us.

III. The apostolic wish which sets forth the high ideal to be desired by churches and individuals.

1. Grace and peace blend the Western and Eastern forms of salutation, and surpass both. All that the Greek meant by his Grace, and all that the Hebrew meant by his Peace–the ideally happy condition which differing nations have placed in different blessings, and which all loving words have vainly wished for dear ones–is secured and conveyed to every poor soul who trusts in Christ.

2. Grace means–

(1) Love in exercise to those who are below the lover or who deserve something else.

(2) The gifts which such love bestows.

(3) The effects of those gifts in the beauties of character and conduct developed in the receivers. So here are invoked the love and gentleness of the Father; and next the outcome of that love, which never visits the soul empty handed, in all varied spiritual gifts; and, as a last result, every beauty of heart, mind, and temper which can adorn the character and refine a man into the likeness of God.

3. Peace comes after grace. For tranquillity of soul we must go to God, and He gives it by giving us His love and its gifts. There must be first peace with God that there may be peace from God. Then, when we have been won from our alienation and enmity by the power of the Cross, and have learned to know that God is our Lover, Friend, and Father, we shall possess the peace of those whose hearts have found their home; the peace of spirits no longer at war within–conscience and choice tearing them asunder in their strife; the peace of obedience, which banishes the disturbance of self-will; the peace of security shaken by no fears; the peace of a sure future across the brightness of which no shadows of sorrow nor mists of uncertainty can fall; the peace of a heart in amity with all mankind. So, living in peace, we shall lay ourselves down and die in peace, and enter that country afar beyond the stars where grows the flower of peace. (A. Maclaren, D. D.)

The will of God

I. The supreme law. By the will of God.

1. God has a will. He is, therefore, an intelligent, free personality. His will explains the origin, sustenance, and order of the universe; His will is the force of all forces, and law of all laws.

2. God has a will in relation to individual men. He has a purpose in relation to every mans existence, mission, and conduct. His will in relation to moral beings is the standard of all conduct and the rule of all destiny. Love is its mainspring.

II. The apostolic spirit.

1. The apostolic spirit involves subjection to Christ. An apostle of Jesus Christ. Christ is the moral Master, he the loyal servant.

2. The apostolic spirit is that of special love for the good. He calls Timothy his brother, and towards the Church of God which is at Corinth, with all the saints which are in all Achaia, he glows with loving sympathy. Love for souls, deep, tender, overflowing, is the essential qualification for the ministry.

III. The chief good.

1. Here is the highest good. Grace and peace.

2. Here is the highest good from the highest source. From our Father and from the Lord Jesus Christ. (Homilist.)

Unto the Church of God which is at Corinth.—

The Church which is at Corinth

Corinth is notable for its learning, wealth, and lasciviousness.

I. That even amongst the most profane and unlikeliest people God may sometimes gather a church to himself. The reason why God may build His house of such crooked timber, and make His temple of such rough stones, may be to show the freeness of His grace and the efficacy of it.

II. That a Church may be a true Church although it be defiled with many corruptions. As a godly man may be truly godly and yet subject to many failings, so a Church yet not perfect. This truth is worthy of note, because many, out of a tenderness and misguided zeal, may separate from a Church because of this; but a particular Christian is not to excommunicate a Church till God hath given a bill of divorce to it.

1. The soundness and purity of Churches admits of degrees. As one star doth excel another in glory, yet both are stars, so one Church may greatly transcend another in orthodoxy and purity, and yet both be Churches.

2. When we speak of a Church being Gods true Church, though greatly corrupted, we must take heed of two extremes–

(1) That of those who would have no reformation, though there be never so many disorders, but say, It is prudence to let all things be. The apostle doth far otherwise to this Church; though he calls it the Church of God, yet his Epistle is full of sharp reproof. He is very zealous that they become a new lump–that they be made, as it were, a new Church. God takes notice, and is very angry with all these disorders and great neglect.

(2) That of those who, because of the corruptions that are in a Church, are so far transported with misguided zeal as to take no notice of the truth of a Church. Some are apt so to attend to a true Church that they never matter the corruptions of it. Others, again, so eye the corruptions that they never regard the truth of it; but it is good to avoid both these extremes.

3. Though that Church be a true Church where we live, yet, if many corruptions do abound therein, we must take heed that we do not pollute ourselves thereby, or become partakers of any sin indulged amongst them. (Anthony Burgess.)

With all the saints.—

Sainthood

To the constitution of a true saint there is–

I. A separation. Not locally, but in regard of intimate friendship.

II. A dedication of ourselves to the service of God.

III. An inward qualification.

IV. A new conversation. The Christian carries himself even like to Him that hath called him out of darkness into marvellous light. (R. Sibbes, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS.

Chronological Notes relative to this Epistle.

-Year of the Constantinopolitan era of the world, or that used by the emperors of the east in their diplomata, c., and thence also called the “civil era of the Greeks,” (5565.)

-Year of the Alexandrian era of the world, or ecclesiastical epoch of the Greeks, (5559.)

-Year of the Antiochian era of the world, (5549).

-Year of the Eusebian epoch of the creation, or that used in the Chronicon of Eusebius, and the Roman martyrology, (4285.)

-Year of the Julian period, 4767.

-Year of the world, according to Bedford and Kennedy, in their Scripture Chronology, 4065.

-Year of the Usherian era of the world, or that used in the English Bibles, 4061.

-Year of the world according to Scaliger, 4001. The difference of sixty years in the era of the world, as fixed by Scaliger and Usher, arises from the former chronologer placing the birth of Abraham in the 70th, and the latter in the 130th year of the life of his father Terah. For Scaliger’s computation, see on Ge 11:26 and for Usher’s computation, see on Ge 11:26, and Ge 11:32, conferred with Ac 7:4.

-Year of the minor Jewish era of the world, 3817.

-Year of the greater Rabbinical era of the world, 4416.

-Year since the Deluge, according to Archbishop Usher and the English Bible, 2405.

-Year of the Cali Yuga, or Indian era of the Deluge, 3159.

-Year of the era of Iphitus, who re-established the Olympic Games 338 years after their institution by Hercules, or about 884 years before the commencement of the Christian era, 997.

-Year of the two hundred and ninth Olympiad, 1. This epoch commenced, according to the most accurate calculations of some of the moderns, precisely 776 years before the Christian era, and 23 years before the building of Rome; and computations of time by it ceased about A. D. 440.

-Year from the building of Rome, according to Fabius Pictor, who flourished about 225 years before Christ, and who is styled by Dionysius of Halicarnassus an accurate writer, 804. (This epoch is used by Diodorus Siculus.)

-Year from the building of Rome, according to Polybius the historian, 808.

-Year from the building of Rome, according to Cato and the Fasti Consulares, and adopted by Solinus, Eusebius, Dionysius of Halicarnassus, c., 809.

-Year from the building of Rome, according to Varro, which was that adopted by the Roman emperors in their proclamations, by Plutarch, Tacitus, Dio Cassius, Gellius Censorinus, Onuphrius, Baronius, and by most modern chronologers, 810. N. B. Livy, Cicero, Pliny, and Velleius Paterculus, fluctuate between the Varronian and Catonian computations.

-Year of the epoch of Nabonassar, king of Babylon, after the division of the Assyrian monarchy, or that used by Hipparchus, by Ptotemy in his astronomical observations, by Censorinus and others, 805. (The years of this era constantly contained 365 days, so that 1460 Julian were equal to 1461 Nabonassarean years. This epoch commenced on the IVth of the calends of March, (Feb. 26,) B. C. 747 and, consequently, the beginning of the 805th year of the era of Nabonassar coincided with the Vth of the Ides of August, (Aug. 9,) A. D. 57.

-Year of the era of the Seleucidae, or since Seleucus, one of the generals of Alexander the Great, took Babylon and ascended the Asiatic throne, sometimes called the Grecian era, and the era of principalities, in reference to the division of Alexander’s empire, 369.

-Year of the Caesarean era of Antioch, 105.

-Year of the Julian era, or year since the Calendar of Numa Pompilius, the second Roman king, was reformed by Julius Caesar, 102.

-Year of the Spanish era, or since the second division of the Roman provinces among the Triumviri, 95.

-Year since the defeat of Pompey, by Julius Caesar, at Pharsalia, called by Catrou and Rouille the commencement of the Roman empire, 105.

-Year of the Actiac, or Actian era, or proper epoch of the Roman empire, commencing with the defeat of Antony by Augustus at Actium, 87.

-Year from the birth of Jesus Christ, 61.

-Year of the vulgar era of Christ’s nativity, 57.

-Year of the Dionysian period or Easter Cycle, 58.

-Common Golden Number, or year of the Grecian or Metonic Cycle of nineteen years, 1, or the first common year.

-Jewish Golden Number, or year of the Rabbinical Cycle of nineteen years, 17, or the sixth Embolismic.

-Year of the Solar Cycle, 10.

-Dominical Letter B; or, which is the same thing, the Calends of January, (Jan. 1,) happened on the Jewish Sabbath, or our Saturday.

-Jewish Passover, (15th of Nisan, or Abib,) Tuesday, April 5, or on the Nones of April.

-Number of Direction, or number of days that Easter Sunday happens after the 21st of March, 21; or the XIIth of the Calends of April.

-Mean time of the Paschal Full Moon at Corinth, (its longitude being twenty-three degrees to the east of London,) according to Ferguson’s Tables, which are sufficiently exact for this purpose, April 7, or the VIIth of the Ides of April, at forty-eight minutes and thirty-eight seconds past eight in the evening. True time of the Paschal Full Moon at Corinth, according to Ferguson’s Tables, April 8, or the VIth of the Ides of April, at thirty-seven minutes and one second past five in the morning; the true time of the Paschal Full Moon being eight hours, forty-eight minutes, and twenty-three seconds after the mean.

-Easter Sunday, April 10, or the IVth of the Ides of April.

-Epact, or moon’s age on the twenty-second of March, or the XIth of the Calends of April, (the day on which the earliest Easter happens,) 29.

-Year of the reign of Nero Caesar, the Roman emperor, and fifth Caesar, 4.

-Year of Claudius Felix, the Jewish governor, 5.

-Year of the reign of Vologesus, king of the Parthians, or the family of the Arsacidae, 8.

-Year of Caius Numidius Quadratus, governor of Syria, 7.

-Year of Ishmael, high priest of the Jews, 3.

-Year of the reign of Corbred I., king of the Scots, brother to the celebrated Caractacus, who was carried prisoner to Rome, but afterwards released by the emperor, 3.

-Roman consuls; Nero Caesar Augustus, (the second time,) and L. Calpurnius Piso.

Eminent men, contemporaries with St. Paul.

–L. Annaeas Seneca, the Stoic philosopher and poet, son of M. Annaeus Seneca, the rhetorician; born about the commencement of the Christian era, and put to death about A. D. 65.

–Annaeus Cornutus, the Stoic philosopher, and preceptor to Persius the satirist; flourished under Nero.

–Lucan, nephew to Seneca the philosopher; born about A. D. 29, put to death about A. D. 65.

–Andromachus of Crete, a poet, and Nero’s physician.

–T. Petronius Arbiter, of Massila, died A. D. 66.

–Aulus Persius Flaccus, the Latin poet, of Volaterrae in Italy; died in the ninth year of the reign of Nero, aged 28.

–Dioscorides, the physician; the age in which this physician lived is very uncertain.

–Justus, of Tiberias, in Palestine.

–Flavius Josephus, the Jewish historian; born A. D. 37, died A. D. 93.

–Silius Italicus, the poet who was several times consul; born about A. D. 23, died in the beginning of the reign of Trajan, aged 75.

–Valerius Flaccus, the Latin poet; flourished under Vespasian.

–C. Plinius Secundus, of Verona, born under Tiberius, flourished under Vespasian, and died under Titus, A. D. 79, aged 56.

–Thraseus Paetus, the Stoic philosopher, famous for his independence and generous sentiments; slain by order of Nero, A. D. 66.

–Quintius Curtius Rufus, the historian; the time when he flourished is uncertain, some placing him under Claudius, others under Vespasian, and others under Trajan.

–Asconius Pedianus, the historian and annotator, died A. D. 76, aged 85.

–Marcus Valerius Martialis, the epigrammatist; born about A. D. 29, died A. D. 104, aged 75.

–Philo-Byblius, born about A. D. 53, died A. D. 133, aged 80.

–Acusilaus, the rhetorician; flourished under Galba.

–Afer, an orator and preceptor of Quintilian, died A. D. 59.

–Afranius, the satirist, put to death by Nero, in the Pisonian conspiracy.

–Marcus Aper, a Latin orator of Gaul, died A. D. 85.

–Babilus, the astrologer, who caused the Emperor Nero to put all the leading men of Rome to death.

–C. Balbillus, the historian of Egypt; flourished under Nero.

–P. Clodius Quirinalis, the rhetorician, flourished under Nero.

–Fabricus, the satirist; flourished under Nero.

–Decius Junius Juvenalis, the satirist; born about A. D. 29, died A. D. 128, aged about 100 years.

–Longinus, the lawyer, put to death by Nero.

–Plutarch, the biographer and moralist; born about A. D. 50, died about A. D. 120, or A. D. 140, according to others.

–Polemon, the rhetorician, and master of Persius the celebrated satirist, died in the reign of Nero.

–Seleucus, the mathematician, intimate with the Emperor Vespasian.

–Servilius Nonianus, the Latin historian; flourished under Nero.

–Caius Cornelius Tacitus, the celebrated Roman historian; born in the reign of Nero, and died at an advanced age in the former part of the second century.

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CHAPTER I.

St. Paul encourages them to trust in God in all adversities,

from a consideration of the support which he had granted them

already in times of afflictions; and expresses his strong

confidence of their fidelity, 1-7.

Mentions the heavy tribulation which he had passed through in

Asia; as also his deliverance, 8-11.

Shows in what the exultation of a genuine Christian consists,

12.

Appeals to their own knowledge of the truth of the things which

he wrote to them, 13, 14.

Mentions his purpose of visiting them; and how sincere he was

in forming it; and the reason why he did not come, as he had

purposed, 15-24.

NOTES ON CHAP. I.

Verse 1. Paul, an apostle] Paul, commissioned immediately by Jesus Christ himself, according to the will of God, to preach the Gospel to the Gentiles. 1Co 1:1.

In all Achaia] The whole of the Peloponnesus, or that country separated from the main land by the Isthmus of Corinth. From this we may learn that this epistle was not only sent to the Church at Corinth, but to all the Churches in that country.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

The will of God here doth not signify the bare permission, but the calling and precept of God; he was called to be an apostle, Rom 1:1; 1Co 1:1, making him a minister and a witness, Act 26:16. His joining of Timothy with him, showeth both the great humility of the apostle, and his desire to give him a reputation in the churches, though he was a very young man. The Epistle is not directed only to the church of God which was at Corinth, (the metropolis of Peloponnesus), but also to all those Christians which lived in Achaia: by which name probably he doth not understand all Greece, (though that anciently had that name, from one Achaeus, that was king there, from whom the Grecians had the name of Achivi,) but that region of Peloponnesus which lay in a neck of land between the Aegean and Ionian Seas; which obtained that name in a more special and restrained sense.

Fuente: English Annotations on the Holy Bible by Matthew Poole

1. Timothy our brotherWhenwriting to Timothy himself, he calls him “my son”(1Ti 1:18). Writing ofhim, “brother,” and “my beloved son” (1Co4:17). He had been sent before to Macedonia, and had met Paul atPhilippi, when the apostle passed over from Troas to Macedonia(compare 2Co 2:12; 2Co 2:13;see on 1Co 16:10, 11).

in all AchaiacomprisingHellas and the Peloponnese. The Gentiles themselves, and AnnusGallio, the proconsul (Ac18:12-16), strongly testified their disapproval of the accusationbrought by the Jews against Paul. Hence, the apostle was enabled tolabor in the whole province of Achaia with such success as toestablish several churches there (1Th 1:8;2Th 1:4), where, writing fromCorinth, he speaks of the “churches,” namely, not only theCorinthian, but others alsoAthens, Cenchrea, and, perhaps, Sicyon,Argos, &c. He addresses “the Church in Corinth,”directly, and all “the saints” in the province,indirectly. In Ga 1:2 allthe “churches” are addressed directly in thesame circular Epistle. Hence, here he does not say, all thechurches, but “all the saints.”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Paul an apostle of Jesus Christ by the will of God,…. The inscription of this epistle is pretty much the same with that of the former; only whereas here he styles himself an apostle of Jesus Christ, there he says he was “called” to be one: for he did not assume that character and office without the call of Christ, and will of God; and which he chooses to mention, in opposition to the false apostles, who had neither. Likewise, in the inscription of the former epistle Sosthenes is joined with him; in this Timothy, whom he calls

our brother, not so much on account of his being a partaker of the same grace, as for his being a minister of the same Gospel: and he the rather mentions him, because he had sent him to them, to know their state, and was now returned to him with an account of it, and who joined and agreed with him in the substance of this epistle. Moreover, the former epistle is directed as “unto the church of God which is at Corinth”; so to all that call upon the name of Christ in every place; and this is directed also to the same church, together

with all the saints which are in all Achaia; which was a very considerable part of Greece, and of which Corinth was the metropolis: and the apostle’s intention in directing it in this form was, that copies of this letter might be sent to them, who equally, with this church, stood in need of the reproofs, exhortations, and instructions which are in it.

Fuente: John Gill’s Exposition of the Entire Bible

Grateful Acknowledgments.

A. D. 57.

      1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:   2 Grace be to you and peace from God our Father, and from the Lord Jesus Christ.

      This is the introduction to this epistle, in which we have,

      I. The inscription; and therein, 1. The person from whom it was sent, namely, Paul, who calls himself an apostle of Jesus Christ by the will of God. The apostleship itself was ordained by Jesus Christ, according to the will of God; and Paul was called to it by Jesus Christ, according to the will of God. He joins Timotheus with himself in writing this epistle; not because he needed his assistance, but that out of the mouth of two witnesses the word might be established; and this dignifying Timothy with the title of brother (either in the common faith, or in the work of the ministry) shows the humility of this great apostle, and his desire to recommend Timothy (though he was then a young man) to the esteem of the Corinthians, and give him a reputation among the churches. 2. The persons to whom this epistle was sent, namely, the church of God at Corinth: and not only to them, but also to all the saints in all Achaia, that is, to all the Christians who lived in the region round about. Note, In Christ Jesus no distinction is made between the inhabitants of city and country; all Achaia stands upon a level in his account.

      II. The salutation or apostolical benediction, which is the same as in his former epistle; and therein the apostle desires the two great and comprehensive blessings, grace and peace, for those Corinthians. These two benefits are fitly joined together, because there is no good and lasting peace without true grace; and both of them come from God our Father, and from the Lord Jesus Christ, who is the procurer and dispenser of those benefits to fallen man, and is prayed to as God.

Fuente: Matthew Henry’s Whole Bible Commentary

And Timothy ( ). Timothy is with Paul, having been sent on to Macedonia from Ephesus (Ac 19:22). He is in no sense co-author any more than Sosthenes was in 1Co 1:1.

In all Achaia ( ). The Romans divided Greece into two provinces (Achaia and Macedonia). Macedonia included also Illyricum, Epirus, and Thessaly. Achaia was all of Greece south of this (both Attica and the Peloponnesus). The restored Corinth was made the capital of Achaia where the pro-consul resided (Ac 18:12). He does not mention other churches in Achaia outside of the one in Corinth, but only “saints” (). Athens was in Achaia, but it is not clear that there was as yet a church there, though some converts had been won (Ac 17:34), and there was a church in Cenchreae, the eastern port of Corinth (Ro 16:1). Paul in 2Co 9:2 speaks of Achaia and Macedonia together. His language here would seem to cover the whole (, all) of Achaia in his scope and not merely the environment around Corinth.

Fuente: Robertson’s Word Pictures in the New Testament

Timothy our brother. Lit., the brother. Compare 1Co 1:1. Well known in the Christian brotherhood. When Paul writes to Timothy himself he calls him son ” (Bengel). Timothy appears, not as amanuensis, nor as joint – author, but as joint – sender of the epistle.

Achaia. See on 1Co 16:15.

Fuente: Vincent’s Word Studies in the New Testament

INTRODUCTION TO 2ND CORINTHIANS

(Verse by verse commentary begins at end of this introduction)

WHO WRITES? Paul and Timothy, 1:1.

TO WHOM? The church at Corinth, and Sister churches, 1:1.

ABOUT WHAT? Three things: a) the motivation of all His Actions – ch. 1-7. b) Charitable gifts – alms for needy saints in Judea – ch. 8, 9. c) Defence of His ministry against slanders of false prophets who impugned his motives in all that he did ch. 10-13.

WHEN? About A. D. 60, from somewhere in Macedonia, ch. 9:4.

ON WHAT OCCASION?

a) The repentance of the excluded fornicator, 2Co 2:2-11.

b) The famine, need among poor Christians in Judea, 1Co 16:3; 2 Corinthians 8, 9.

c) Vindication of Paul’s ministry against accusers, vicious rumors about his financial integrity and weakness and instability.

BASIS OF INTERPRETATIONS

The writers of this Commentary believe that the Bible is the Word of God as affirmed in Psa 119:160; 2Ti 3:16-17. As the Word of God they seek to interpret every word and phrase of its contents, based on three things:

1) The root meanings of original words

2) The subject being considered

3) The contextual setting of persons, time, place, circumstance, and occasion for matters considered.

OUTLINE OF THE BOOK

I.Chapters 1-7

1.Principles, motivations of actions, 1:1 to 2:13.

2.Triumph of the. ministry, 2:14-17.

3.Accreditation of .the ministry, 3:1-5.

4.The ministry -spiritual, not legal, 3:6-18.

5.A ministry of honesty, integrity, 4:1,2.

6.Not self, but christ is preached, 4:3-7.

7.Suffering in the ministry, 4:8-18.

8.Why death holds no terror to the saved, 5:1-13.

9.Right motive and object of the ministry, 5:14-21.

10.A summary of the ministry, 6:1-10.

11.The call to separation and purity, 6:11 – 7:1.

12.The heart (affections) of Paul, 7:2-16.

II.Chapters 8-9 (Charitable Alms Gifts for Needy)

1.Benevolence, (example of Macedonians), 8:1-6.

2.The exhortation, 8:7-15.

3.The messengers of the churches, 8:16 – 9:5. (three elected, deacon-like messengers)

4.Encouragement to give, 9:6-15. (liberality is blessed of God)

III.Chapters 10-13

1.Vindication of Paul’s ministry, 10:1-3., (of divine authenticity)

2.Christian weapons and victories, 10:4-18.

3.The godly jealousy, 11:1-12.

4.Warnings against lying prophets, 11:13-15.

5.The enforced boasting, 11:16-33; 12:1-6. (of his apostolic labors and trials)

6.The thorn in the flesh, 12:6-18.

7.The warning of the brethren, 12:18-21; 13:1-10.

8.Final exhortations, 13:11-14.

PRINCIPLES OF ACTION

1) “Paul an apostle of Jesus Christ,” (Paulos apostolos lesou Christou) “Paul, an apostle (a commissioned one) of Jesus Christ”, belonging to, in allegiance to, or sent by Jesus Christ.

2) “By the Will of God“, (dia theematos theou) “Through (media of) the Divine Will of God,” not-of his own first choice or initiative-will; Gal 1:11-12; 1Ti 1:12; 2Ti 2:1.

3) “And Timothy our brother,” (kai Timotheos ho adelphos) “and Timothy the brother (of us),” in the Lord, and in the ministry, and co-laborer in missions, Act 19:22; 1Co 4:17; 1Co 16:10-11.

4) “Unto the church of God which is at Corinth,” (te ekklesia tou theou) “to the church of God”, (te ouse en Korintho) “to the one being, or located in Corinth;” 1Co 1:2, The church located in Corinth, belonging to God, purchased by Jesus Christ, Eph 5:25.

5) “With all the saints,” (sun tois hagiois pasin) “in close association with all the saints,” or “in affinity with all the saints,” or “In colleague with all the saints,” 1Co 1:2. See comments. The Gk. preposition “sun”, is here used to indicate a close tie of fellowship with other saints in other localities in Achaia, not to all the saved in Achaia.

6) “Which are in all Achaia,” (tois ousin en hole te Achaia) “To all those which are in Achaia”; though this is a particular letter,” with primary application to the Corinth congregation, it was also to be made available to other congregations of like saints in all the State of Achaia or Greece.

Fuente: Garner-Howes Baptist Commentary

1. Paul an Apostle As to the reasons why he designates himself an Apostle of Christ, and adds that he has obtained this honor by the will of God, see the foregoing Epistle, where it has been observed that none are to be listened to but those, who have been sent by God, and speak from his mouth, and that, consequently, to secure authority for any one, two things are required — a call, and fidelity on the part of the person who is called, in the execution of his office. (214) Both of these Paul claims for himself. The false apostles, it is true, do the same; but then, by usurping a title that does not belong to them, they gain nothing among the sons of God, who can with the utmost ease convict them of impertinence. Hence the mere name is not enough, if there be not the reality along with it, so that he who gives himself out as an Apostle must also show himself to be such by his work.

To the Church of God We must always keep it in view, his recognising a Church to exist, where there was such a conflux of evils. For the faults of individuals do not prevent a society that has genuine marks of religion (215) from being recognised as a Church. (216) But what does he mean by the expression — with all saints? Were those saints unconnected with the Church? I answer, that this phrase refers to believers, who were dispersed hither and thither, throughout various corners of the province — it being likely, that in that greatly disturbed period, when the enemies of Christ were everywhere venting their rage, many were scattered abroad, who could not conveniently hold sacred assemblies.

(214) See Calvin on the Corinthians, vol. 1, p. 48.

(215) See Calvin on the Corinthians, vol. 1, pp. 51, 52.

(216) “A true child of God may have sad falls, as we see in Peter and David, yet for all this not be quite excluded out of the covenant of grace: they did not lose their sonship, even in those sad transgressions, and will God be more severe to a whole Church than to one person?” — Burgesse on 2Co 1:0. (Lond. 1661) — Ed.

Fuente: Calvin’s Complete Commentary

THE APOSTLES DEFENSE

2 Corinthians 1, 2.

THE Second Epistle to the Church at Corinth followed shortly the First Epistle. In fact, students commonly believe that it was written in the same year, namely about A.D. 60, and was necessitated by the reception given to its companion Letter.

It seems to have been penned from Philippi, shortly following the events of Act 19:23 to Act 20:3. It will be remembered that the uproar of the silversmiths, under the leadership of Demetrius, in the defense of the Ephesian goddess, Diana, was followed by Pauls departure into Macedonia. And, certain things, appearing in this Second Epistle, make it pretty certain that he had become familiar with the conduct and generosity of the Macedonian brethren just before the Epistle was penned.

The attempt to analyze each Book of the Bible is a very natural and even a defensible one. It is the attempt to clarify and make meaningful, with a view to revealing the objectives, that were in the writers mind as he employed his pen.

Not every Book of the Bible yields readily to a natural analysis, and II Corinthians is prominent among the exceptions.

There are expositors who divide the Book roughly into three parts: Pauls Self-defense, Chapters 17; His Direction Concerning the Collection, Chapters 8,9; and His Emphatic Claims for Apostolic Succession, Chapters 1013.

It is doubtful, however, if Paul was ever conscious of making any natural breaks in this Book. His two-fold object in writing it is to clear up misunderstandings incident to the reading of the First Letter, and to impress his Christian brethren, at Corinth, with his Divinely appointed apostleship.

We shall undertake at this time a study of the text found in Chapters 1 and 2.

The introduction to the Book is a repetition of the apostolic claim: Paul, an Apostle of Jesus Christ by the will of God. Comparing this with I Corinthians, we lend weight to the word repetition, for there the writer began, Paul, called to be an Apostle of Jesus Christ through the will of God. Beyond all question, the apostolate was already recognized in the churches, as surely so as the Diaconate.

The Epistle is addressed not only to the church at Corinth, but to all the saints which are in all Achaia. The salutation seems to be in a placating spirit, Grace be to you and peace from God our Father, and from the Lord Jesus Christ. The sentence was calculated to remove prejudice, to allay opposition, and to secure an impartial hearing.

By this careful approach, Paul proceeds to present certain Divine and desirable considerations, such, for instance, as the Father and Affliction, the Brother and Affection, The Father and Divine Favor.

THE FATHER AND AFFLICTION

Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God (2Co 1:3-4).

Herein is the Divine Fatherhood defined. The definition is most engaging, and it should be most illuminating.

God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort. Whence brings the Apostle such a conception? He had never sat at the feet of Jesus to hear Him speak of God as My Father, or define Him as your Father. It is very certain that he had never seen Jesus in the flesh, nor heard one word from His lips. It is not in the least likely, that in the vision vouchsafed him when on the way to Damascus, he was smitten to earth, there was any revelation made of the Divine Fatherhood, or reference even to the Divine compassion. If so, it is certain that no record of such a revelation found its way into the ninth chapter of Acts.

Whence, then, could Paul have brought this conception of God? From the Old Testament, the Book with which he was thoroughly familiar?

The Modernist would answer, Nay, verily; the Old Testament presented God as malevolent, not merciful, and as the God of judgment, not the God of all comfort. But such an interpretation of the Old Testament God, on the part of the Modernist, is as absolutely a contortion of its content as is the claim of the same Modernist that the Old Testament teaches a flat earth, a firmament or roof, and a six day origin of earths existence.

The Old Testament does present God as the Father of our Lord and Saviour Jesus Christ. That relationship is the burden of its prophecies. The Old Testament does present God as the Father of mercies. One does not get out of Genesis, its first Book, until he hears Lot saying, Thou hast magnified Thy mercy, which Thou hast shewed unto me in saving my life (Gen 19:19). One no sooner comes into Exodus than he discovers that God in His mercy hast led forth the people (Exo 15:13). In the midst of the giving of the tables of the Law, the Lord passed by before Moses and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin (Exo 34:6-7). The whole Book of Leviticus drips with the blood that spake alike of mercy and pardon. In Numbers Moses prays for his people in these words, Pardon, I beseech Thee, the iniquity of this people according unto the greatness of Thy mercy, and as Thou hast forgiven this people, from Egypt even until now (Num 14:19); while Deuteronomy records, Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations (Deu 7:9).

These five Books of the Pentateuch are only an earnest of the Revelation of Gods mercy to be made in the other thirty-four Old Testament volumes. The biggest thing about God, even in the judgment of Old Testament teachers, was His mercy. In fact, there is no essential difference between the God of the Old Testament and the God of the New. The Modernists attempt to force an evolutionary idea into the representation of the Old Testament God as an embryonic promise of the God of the New Testament, has just about as much fact in its favor as does the claim that man is an evolution from a monkey. The truth is, theres nothing in nature that argues the last, and nothing in revelation that hints the first.

Paul was an intelligent, sincere and competent student of the Old Testament Scriptures, and from them he learned of the God who is the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.

This Scripture also declares the fruit of an effectual faith.

For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.

And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.

And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation (2Co 1:5-7).

It is good to know that whatever the sufferings of life may be, Christ has endured them in far more abundant measure; and when we ourselves are afflicted, it only fits us to console those who shall come into kindred experience, thereby enabling them to endure, and to console them with the comfort wherewith we ourselves are comforted; for it is a truth, attested in multiplied experiences, that the partakers of sufferings are equally sharers in consolation. It is a fact that we learn how to sympathize by sufferings; and it is equally true that we learn how to provide consolation through sufferings.

Aquilla Webb, in his 1001 Illustrations for Pulpit and Platform, tells how, during the recent war after a German attack, an American boy came back inside the ranks and shortly discovered that his pal, with whom he had gone out, had not returned. Immediately he asked permission to go back over the battlefield, if possible to find him. A superior officer advised against it, saying, If you find him, it will not be worth while; and you will go at the risk of your life, but if you are determined, you can go.

The boy went immediately, found his friend badly hurt, and carried him back near to the American line, where the wounded soldier died. The rescuer had just straightened himself up and started back with the dead body, when a shot struck him. He dropped the body and dragged his own just over the line. The officer, seeing him, came out to lend help. Knowing that his life was fast ebbing he said, I told you, you had better not gothat you might lose your life. Was it worth while?

Yes, Officer, replied the dying soldier, it was worth while; for when I reached him, he said, I knew you would come; and to hear those words from his lips was worth while.

There are times when the consolation of ones presence is the greatest consolation possiblewhen the sense of nearness, the certainty of sympathy, the expression of affection, is the thing valuable above all other things; and there is no one in the world who can make that contribution so well as those who have suffered, and whose sympathy, born of much suffering, becomes more than consolationit becomes a support of veritable strength, an imparting of spirit, a gift of self.

Turning back to our text, we find the Apostle facing death without fear.

For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength; insomuch that we despaired even of life:

But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead (2Co 1:8-9).

Joseph Fort Newton, formerly pastor of the City Temple, London, writing to an intimate friend concerning his own mothers death, after having paid many and beautiful tributes to her memory, finally wound up, What a memory! More precious than all the gold in all the hills. Last summer she spoke of her approaching end as she would have spoken of a journey. She had not the slightest fear of death. As she spoke, there was in her eyes a far look, as of one who looked into the distant futureso serene; and in the depths of my being I know that its vision was fulfilled.

People sometimes speak as if death were not only the last, but the worst of enemies; but not for those who have ceased to trust in themselves, and who place their confidence in the God which raiseth the dead, who delivered us from so great a death as sin, and in whom we trust that He will yet deliver us from the death of the grave and seat us in heavenly places with Himself.

It was some such thought that must have stirred the Apostle when he penned the words, For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal (2Co 4:17-18).

But this thought of affliction and the Heavenly Father, leads to another and a kindred one, namely

AFFLICTION AND THE BROTHER

We recall Solomons proverb,

A friend loveth at all times, and a brother is born for adversity (Pro 17:17).

Paul here expresses the preciousness of a brothers prayer.

Ye also helping together by prayer for us. The prayer to which the Apostle here refers, was concerning a collection which had been taken, doubtless for the Apostles support. It is called the gift bestowed upon us by the means of many persons, and for that Paul desired that thanks may be given by many on our behalf.

There are some of us who count the great prayer fraternity, who hold us constantly before Gods throne, as our fortune. We believe that intercessory prayer is a power; and while we do not attempt to explain it, we bear witness to this fact of experience, namely that when our burdens have been heaviest, our danger most imminent, when the Adversary seemed most determined against us, we have discovered that somehow the Spirit of God, anticipating all of that, had stirred many people to pray; and more than once we have been compelled to assign victory to intercessory prayers.

Some years since I was passing through a great trial and I believed at that time that it was the greatest of my life. In the very midst of it, when I was utterly unfitted for any duty, I had to keep an engagement of long standing in Chicago.

On reaching that city, I found an old-time friend eager for me to come out to Morgan Park and dine at his home. In answer to his urgent invitation, I went. His wife and mother were marvelously godly womenwomen who walked in the Spirit. At the dinner table, imagine my amazement to have the wife say to me, Dr. Riley, two nights ago mother and I were led to spend the whole night in prayer for you. We did not know why, but we found it impossible to do else. The speech astonished me immeasurably, but it also lent me hope in an hour that was otherwise dark, for I knew prayers so prompted by the Spirit would prevail.

Years before that, while yet pastor in Chicago, and owing to the financial stringency that began in 93, affecting profoundly my little church, I had faced exceedingly perilous problems; and to secure time to pray them through, I had gone to Southern Illinois for a day or two of outing.

A man came to me in a hunting field, and handed me a postal card. It was written by the wife of my senior deacon, a great and godly woman. The postal card read, I know your burden this week, and I want you to know that day and night I am interceding.

It was like a sunburst from behind the blackest cloud; but better yet is another thought, namely, that the brother of all brothers, even our Elder Brother Christ, does not forget us. You remember how that night when He was about to leave the upper room and go to the Garden for His agony and betrayal, Jesus first prayed for His disciples, committing them to the keeping power of God, and pleading that they might be sanctified in the truth, made one in the faith, effective in service, and received at last into Glory. To be sure, in their weakness they slept when He needed them; but even that failure did not keep them from the Fathers blessing, for Christ had prayed for them.

We sometimes forget that Christ is the same yesterday, today and forever. The Christ of Peter is your Christ and my Christ; and that even as He said to Peter, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not (Luk 22:31-32), so He speaks to us and pleads in our behalf, that we, when we recover, might strengthen our brethren. Yea, that we in response might, like Peter, be ready to say, Lord, I am ready to go with Thee, both into prison, and to death (Luk 22:33).

But to push a little further into our text, we have an appeal for fellowship in the faith.

For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end;

As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.

And in this confidence I was minded to come unto you before, that ye might have a second benefit (2Co 1:13-15).

Undoubtedly the discussion over the First Epistle had created doubts as to whether Pauls views and theirs were one, and as to whether he was a true Apostle of the Christian faith. This is Pauls declaration that he stood with them for the fundamentals, and Pauls appeal that they stand with him for the same and join with him in setting forward their common cause.

Fellowship in Christ is a spiritual asset, indeed, and the marvel is that we make so little of it. Any careful review by a man or woman who had passed middle years, and who had long been a servant of the King, would show that the church is the worlds greatest and best fraternitythat in spite of occasional bickerings in the same, it does produce a brotherly bond not often found in worldly orders. To be sure there are those who get into the church who never sense this fact, nor lend any meaning to it.

I have read but recently of a certain gentleman who, being in a city on Sunday, attended a service. In the pew just in front of him sat an extremely fine-looking man. When the service was over, the man walked out without even a notice of the stranger just back. A few days afterward this same stranger attended a lodge. On the day following, he was walking along the street and he saw a handsome man plowing across the same, his face radiant, his arm uplifted, his fingers itching for a hearty grasp; and as he came near, he said, Friend, I saw you at my lodge last night. I want to welcome you. It was the churchman he had seen on Sunday. While not a secret order man, I have never been a rabid antagonist of the same; but I do say without hesitation that to make more of the fellowship of the world than of the fellowship in the church is to raise the question whether one knows the Christ.

Finally, a request for cordial acknowledgment.

But as God is true, our word toward you was not yea and nay.

For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in Him was yea.

For all the promises of God in Him are yea, and in Him Amen, unto the glory of God by us.

Now He which stablisheth us with you in Christ, and hath anointed us, is God;

Who hath also sealed us, and given the earnest of the Spirit in our hearts.

Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.

Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand (2Co 1:18-24).

This energetic outburst from the Apostle is an emphatic plea for a cordial recognition of his Apostleship. He claims to be established in Christ, anointed of God, sealed, and given the earnest of the Spirit, and to be unselfish, both in his presence among them and his appeals to them.

One may wonder why the Apostle was so eager to have his office and authority recognized. But the answer is at hand. Even this early church believed in a Biblical order of the ministry: Apostles, Prophets, evangelists, pastors, and teachers. Now that the Prophet was passing, the Apostle would largely take his place. His word would be accepted seriously, and his statements received as an end of controversy, for the Apostle was, even to the early church, the oracle of God.

John Watson, in The Mind of the Master, brings out this fact by saying: When one studies the Epistles he arrives at two conclusions, and they help to clear up the situation. It is surely evident that between the Apostolic writings and those of the aftertime, from the Fathers to present-day theologians, there is a gulf fixed. Certain scholars may question, without profanity, the inclusion of the Book of Esther in Holy Scripture; certain others may deny, with less show of reason, any useful function to the Book of Ecclesiastes. Many value the Imitation of Christ next to their Bible, and more might give this place to the Pilgrims Progress. But no one in his religious senses, however he may be tempted to undervalue some minor books in the canon, or honor above their value some books of the later time, would seriously propose to add Thos. Kempis and Bunyan to the Epistles. It would be an impossible action, equivalent to alternating Mr. Holman Hunt and Mr. Long with Perugino and Andrea del Sarto.

There was something in the appearance, something in the emphasis, something in the undefineable spirit of Jesus, that led men hearing Him to say, He speaks as one having authority. But every Apostle spoke after the same manner, to a large degree, for the simple reason that he spake under the power of the same Spirit, and that power was recognized in the church of God.

Finally, the second chapter presents

FAITH AND THE DIVINE FAVOR

Faith tends to silence complaints.

But I determined this with myself, that I would not come again to you in heaviness.

For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by Me? (2Co 2:1-2)?

Pauls decision not to visit Corinth in complaining spirit, nor to produce needless sorrow in the hearts of his brethren, rests, he declares, upon the fact that God giveth gladness rather than sorrow.

There are people who imagine that the sorrows of this world are straight from Heaven, that its afflictions are the weight of the Fathers hand, that its griefs are Gods cat o nine tails for correction. Its not only a strange notion, but an unwarranted one. Satan is back of the worlds sins, the worlds sorrows and the worlds griefs. God is back of the sanctity, the joy, the gladness instead!

People, therefore, who are critics, complainers, joy-killers, are neither imitating the Lord, nor exhibiting His spirit. People who insist upon dwelling in heaviness and who would fain cast the spell of sorrow over all their fellows, can hardly enjoy the presence of the Holy Spirit, of whom it is written, The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, nor yet are they in vital contact with Him, who said, These things have I spoken unto you, that My joy might remain in you, and that your joy might be full (Joh 15:11).

Even under the Old Testament dispensation, when the grace of God was not fully revealed, the Psalmist, by the pen of inspiration, said, Let all those that put their trust in Thee rejoice: let them ever shout for joy, because Thou defendest them: let them also that love Thy Name be joyful in Thee (Psa 5:11).

Paul admits having wept over conditions in the Corinthian church, saying, Out of much affliction and anguish of heart I wrote unto you with many tears; but assures them that, when he comes, he will bring his smile, having confidence in you all, that my joy is the joy of you all (2Co 2:3).

Beyond all doubt, the note that wins for Christ is the joyful note, and the spirit that sets forward His cause is the spirit of hopeful expectancy, and the face, that wins in His Name, is the one that wears the smile of satisfaction.

Faith also inspires the spirit of forgiveness.

But if any have caused grief, he hath not grieved me, but in part: that I may not overcharge you all.

Sufficient to such a man is this punishment, which was inflicted of many.

So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.

Wherefore I beseech you that ye would confirm your love toward him.

For to this end also did I write, that I might know the proof of you, whether ye be obedient in all things.

To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in. the person of Christ;

Lest Satan should get an advantage of us (2Co 2:5-11)

It is a strange fact, when brethren in Christ reveal bitterness and refuse forgiveness. Such a spirit belongs to the world and not in the church. Jesus, Himself, had much to say upon this subject. He taught us to pray, Forgive us our debts, as we forgive our debtors (Mat 6:12). He asserted, If ye forgive not men their trespasses, neither will your Father forgive your trespasses (Mat 6:15). He revealed the open way into Gods favor by saying, When ye stand praying, forgive, if ye have ought against any: that your Father also which is in Heaven may forgive you your trespasses (Mar 11:25).

But, better than precept is His example, since He is a forgiving God. The Life of Faith tells the story of the benevolent physician, whose large practice took him often into the hovels of the poor. When the days rounds were done, he dictated to his secretary charges for the same and they were properly entered on his accounts. When he could find a spare moment, every month he ran his accounts over and, on reaching the names of people that were poor, he ran red ink through the charge and wrote, Forgivenunable to pay.

When he died, his widow looked his accounts over to see what was collectible. She found these red marks and comments and knew that the bills had never been settled; so she went into Court and demanded their payment. In evidence of their being due, she presented the books. The Judge scanned the pages, noted the red lines run through and particularly the comment, Forgivenunable to pay. Then he said, Is this writing in your husbands hand? Certainly, she answered. Then, replied the Court, no Judge in the world will give you a verdict against those people, whom your husband, with his own hand, forgave, because they were unable to pay.

Therein is the grace of God toward us. Therein is the ground of salvation. Therefrom should be the birth of that better spirit that makes brethren and cements in love the church of God.

Finally, faith anticipates triumph against all opposition.

Furthermore, when I came to Troas to preach Christs Gospel, and a door was opened unto me of the Lord,

I had no rest in my spirit, because I found not Titus my brother: but taking my leave of them, I went from thence into Macedonia.

Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of His knowledge by us in every place.

For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:

To the one we are the savour of death unto death; and to the other the savour of life unto life. And who is sufficient for these things?

For we are not as many, which corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ (2Co 2:12-17).

Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of His knowledge by us in every place (2Co 2:14).

We sing sometimes, Faith Is the Victory. The entire 11th chapter of the Epistle to the Hebrews was written to prove that fact. What marvelous series of illustrations it contains: By faith Abel offered unto God a more excellent sacrifice than Cain; by faith Enoch was translated that he should not see death; by faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark; by faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age; by faith Abraham, when he was tried, offered up Isaac; by faith Isaac blessed Jacob and Esau concerning things to come; by faith Moses, when he was come to years, refused to be called the son of Pharaohs daughter; by faith the walls of Jericho fell down

And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the Prophets; who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong (Heb 11:32-34).

Yes, faith is the victory!

In the Chronicle of the London Missionary Society is written concerning Robert and Mary Moffat, whose early mission to Bechuanaland was carried on without a ray of encouragement for ten years. No convert was made. The directors at home questioned the wisdom of continuing the mission and advised their return home.

Just at that time, a friend from England wrote to Mrs. Moffat, asking what gift she could send out to her and that believing woman wrote back. Send us a communion service. One day it will certainly be needed! The communion service was purchased and started on its way. Just before its arrival a little group of six new converts made a public confession of their faith and that communion service reached Mrs. Moffat only one day in advance of the time it was employed in the first administration of the Lords Supper in Bechuanaland.

Faith is the victory!

Fuente: The Bible of the Expositor and the Evangelist by Riley

CRITICAL NOTES

2Co. 1:1. Timothy.Not later (see 1Co. 4:17) and perhaps rather earlier than he wrote the First Epistle, Paul sent (Act. 19:22) Timothy to Macedonia, with instructions to go on to Corinth if he could, of which, however (1Co. 16:10), Paul was uncertain. We now find Timothy with Paul in Macedonia. But Pauls anxiety (2Co. 2:13; 2Co. 7:5) makes us quite certain that, before his own arrival in Macedonia and his meeting with Titus, Timothy had not brought him tidings about the reception of the First Epistle by the Church at Corinth. Now the warmth of the Second Epistle suggests that it was written very soon after the arrival of Titus; and its silence about the coming of Timothy makes it unlikely that he arrived from Corinth with Titus or between the arrival of Titus and the writing of this letter. Consequently, either, contrary to Pauls expectation, Timothy arrived at and left Corinth before the First Epistle, or he was, for reasons unknown to us but easily conceivable, unable to go there. In either case, we have no certain indication whether Timothy remained in Macedonia till Pauls arrival, or returned to Paul before he left Ephesus, was with him there during the tumult, and went with him to Troas and to Macedonia. But this latter supposition would more easily account for the absence (except 2Co. 1:19) of any further reference to Timothy in this Epistle. Doubtless he was with Paul when Titus arrived. And his close connection with the founding of the Church at Corinth (2Co. 1:19; Act. 18:5) accounts sufficiently for the presence of his name here, supporting the Apostles earnest pleading. (Beet.) Notice margin, the brother. Achaia.Not the whole Roman province, but the smaller, classical Achaia. Of the former, not Stephanas (1Co. 16:15), but Dionysius and Damaris and others (Act. 17:34) were the firstfruits. Notice the evidence of a widespread work beyond Corinth (cf. 1Th. 1:7-8).

HOMILETIC ANALYSIS.2Co. 1:1-2

[This Salutation traverses much the same ground as that of 1Co. 1:1-3, which see. Dr. Lyths collection of Homiletic Suggestions gives:]

2Co. 1:1-2. The Happiness of the Church.

I. Its ministers are messengers of Christ; are chosen by God; are diversely gifted as Paul and Timothy. [The twelve in the ship (Mar. 6:45-50) were the Church in germ, and in miniature. The ship carried the Church and its fortunes. The diversity of the twelve men, all apostles, was anticipatory and typical. No type of character, no diversity, or capacity, or education, etc., comes amiss to the hand of the Great Builder. Every style of man may be an instrument with which He can build something, if only the man be willing simply to be used.]

II. Its constitution is Divine; holy; catholic [with all the saints, etc.].

III. Its wealth of privilege.Rich in its variety [grace and peace?]. Divine in its communication. Inexbaustible in its supply. [Such a source cannot run dry. All my fresh springs are in Thee (Psa. 87:7).]

Also:

2Co. 1:1. The Christian Ministry is

I. Ordained by the will of God [i.e. not only the order of the ministry, but the man, Paul or other].

II. United by bonds of brotherhood.[Pares all, though there be a primus].

III. Devoted to the service of the Church[I.e. the greeting unto the Church is typical of Pauls whole relation to the Corinthians. The ministry is not the Church. It exists for the sake of the Church. It exists to bring grace and peace to the Church. If it do not, its raison dtre is gone. If a minister do not, his raison dtre is gone.]

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Appleburys Comments

Salutation
Scripture

2Co. 1:1-2. Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints that are in the whole of Achaia: 2 Grace to you and peace from God our Father and the Lord Jesus Christ.

Comments

Paul, an apostle of Christ Jesus.In the first epistle to the Corinthians, Paul spoke of himself as a called or summoned apostle. Since the Corinthians were already familiar with this fact, it seemed unnecessary to repeat it in the second letter. They knew that they had heard the Word of God through him and that their position as Christians depended upon the fact that he was an apostle of Christ. He had made this known to them in the first epistle, but they were to be reminded of it again in this letter.

Paul wrote First Corinthians to correct certain problems that were present in the church. They were (1) those reported to him by members of the household of Chloe and (2) those about which they had written requesting information and instruction.
The second epistle was written to complete the reformation which he had begun through the first letter. Following a brief introduction, it tells (1) about the sincerity of his ministry in their behalf, and defends his change of plans that had caused him to delay his return visit to Corinth; (2) it gives further instruction about completing the offering for the saints in Judea; and (3) it defends his apostleship against the claims of those whom he called false apostles.

the will of God.Because of the rebellious attitude of some who were disturbing the faith of the Corinthian Christians, it was necessary for Paul to remind them in both of his epistles that he had received his apostleship through the will of God. The teaching, correction, and instruction which he wrote to them was given by the authority of the Lord Jesus Christ. To rebel against the inspired writing was to rebel against the will of God.

and Timothy.Sosthenes was associated with Paul in the writing of First Corinthians, but Timothy is in that place of honor in the second epistle. There is no reason to suppose that either of them had anything to do with the content of the messages other than being associated with Paul who wrote them under the direction of the Holy Spirit. Timothy is mentioned again in 2Co. 1:19 along with Silvanus who was another of Pauls helpers.

After having learned about the problems in the church at Corinth, Paul sent Timothy, his beloved and faithful child in the Lord, to remind them of the things which he taught everywhere in every church. He instructed them to receive him with respect what was due one performing the work of the Lord even as Paul himself was doing. See 1Co. 4:17; 1Co. 16:10-11.

unto the church of God.It was necessary to remind the Corinthians again that they were of the church of God, not of men. Paul had made it clear to them in the first epistle that the church was the temple of God and that the Spirit of God dwelt in it. Anyone attempting to destroy that temple would be destroyed, for Gods temple is holy. The Corinthian Christians were to conduct themselves in a manner befitting the saints of God. See 1Co. 3:16-17.

with all the saints.As the church is holy because it is separated from sin and dedicated to the service of God so those who are members of that holy body are called saints. The Corinthians were reminded that they had gotten their sins washed away in baptism. They had been separated from sinful practices and set apart to the holy service of God. All this had been done in the name of the Lord Jesus Christ in accord with the instruction given to them through the Spirit of God. See 1Co. 6:11.

All of this was intended to remind the church at Corinth that God would tolerate no false teaching nor conduct that fell below the standard presented by His inspired apostle. The apostle Paul had set the example of holy living for them. See 1Co. 4:16; 1Co. 11:1.

in the whole of Achaia.This suggests that, while the letter was addressed primarily to Corinth, there were other congregations in the area also. There was one church of God, but many congregations. There was one divine standard of teaching to regulate the life and conduct of all.

Grace to you and peace.This conforms to the standard of greeting in all of Pauls epistles, but it is more than a mere greeting. Paul was aware of the hardships through which the church was passing. He knew about the ones who were troubling the saints of God. He knew how very much they needed the grace of God, His unmerited favor. The church had been torn by strife and faction; he knew how they needed peace from God the Father and the Lord Jesus Christ. The salutation was like a prayer that Gods grace and peace from the Father and the Lord Jesus Christ might rest upon this congregation.

Fuente: College Press Bible Study Textbook Series

Butlers Comments
SECTION 1

Affliction (2Co. 1:1-11)

1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother.

To the church of God which is at Corinth, with all the saints who are in the whole of Achaia:
2 Grace to you and peace from God our Father and the Lord Jesus Christ.
3 Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 4who comforts us in all our affliction, so that we may be able to comfort those who are in any affliction, with the comfort with which we ourselves are comforted by God. 5For as we share abundantly in Christs sufferings, so through Christ we share abundantly in comfort too. 6If we are afflicted, it is for your comfort and salvation; and if we are comforted, it is for your comfort, which you experience when you patiently endure the same sufferings that we suffer. 7Our hope for you is unshaken; for we know that as you share in our sufferings, you will also share in our comfort.

8 For we do not want you to be ignorant, brethren, of the affliction we experienced in Asia; for we were so utterly, unbearably crushed that we despaired of life itself. 9Why, we felt that we had received the sentence of death; but that was to make us rely not on ourselves but on God who raises the dead; 10he delivered us from so deadly a peril, and he will deliver us; on him we have set our hope that he will deliver us again. 11You also must help us by prayer, so that many will give thanks on our behalf for the blessing granted us in answer to many prayers.

2Co. 1:1-7 Aim: The aim of adversity or affliction is to strengthen. That is Gods aim. Men have difficulty accepting that. Men cannot see the eternal purpose in all earthly circumstances and most of them will not believe Gods revelation. God subjected all creation to futility (which inevitably includes affliction) so that it would hope and groan for divine assistance and redemption (Rom. 8:18-39). With the subjection to affliction, God also supplies the divine assistance.

The word for comfort in Greek is paraklesseos. It is a combined word from para meaning alongside and kaleo, meaning to call or summon into ones presence. It is the same word used by the apostle John in his Gospel as the name of the Holy Spirit, or Paraclete, and is translated, Comforter, Counselor (Joh. 14:16; Joh. 14:26; Joh. 15:26). The word means to call for an assistant. To be comforted means to be assisted, helped, strengthened.

Should those who preach and teach the gospel understand their experiences of affliction as assistance? Yes! So says God through the apostle Paul. Such an understanding and acceptance can only come, however, when the human mind and emotions are surrendered to the divine revelation. Acceptance will not come by human reason or feeling or experience. Everything in the human perspective says affliction is disadvantageous and in opposition to mans highest good. Only God knows affliction assists man to his highest good. Man has to believe God in opposition to his feelings and his experiences.

The Greek word thlipsei is translated affliction and means, trouble, suffering due to pressure of circumstances. It is translated straitened in the KJV. Jesus was under constant pressure in his earthly ministry (see Col. 1:24). He was troubled or straitened often (Luk. 12:50; Joh. 11:33; Joh. 11:38; Joh. 12:27; Joh. 13:21). He said those who wished to be his disciples would enter through a difficult gate and continually travel on a road of affliction (Mat. 7:13-14) (tethlimmene, Greek perfect tense verb depicting a continuity of circumstances and results). Thlipsei refers not only to physical suffering but also to mental, emotional and psychological pressures. Every servant of God will suffer both afflictions. Sometimes physical suffering is induced by the psychological afflictions, or vice versa. Jesus experienced both (see Heb. 2:10-18; Heb. 5:7-9; Heb. 12:1-2). Paul suffered both (2Co. 11:21-33; 2Co. 12:7-10; Php. 4:10-13; Gal. 6:17). The early Christians suffered both (Heb. 10:33; 1Th. 2:14; 1Pe. 4:12 ff; Rev. 2:13; 2Th. 1:4, etc.).

Christians are not to be surprised that affliction comes their way as if it were something strange (1Pe. 4:12). All who would live godly in this world will suffer persecution (2Ti. 3:12). In fact, anyone not being disciplined or strengthened by affliction should question their relationship with Christ (see Heb. 12:5-11).

Jesus was assisted (strengthened) by the afflictions and pressures He suffered. The book of Hebrews says Jesus was perfected through the things he suffered (Heb. 2:10; Heb. 5:9; Heb. 7:28; Heb. 12:2). That means, Jesus reached the goal God set for him and he did it through suffering affliction. It was for the very purpose of suffering that Jesus came into the world (Isa. 53:1-12; Joh. 12:27; Luk. 12:50; Mat. 26:38-39). It was revealed to Paul that part of the purpose of God for Christians is to fulfill in their lives the afflictions of Christ (Col. 1:24-26). Paul also learned that messengers of the gospel are perfected (reach the goal God has for them) through affliction (2Co. 12:7 ff).

One of the primary gains of affliction is the capacity to minister to others. And it is not so much that we could never be of any help until we have suffered, as it is that the sufferer is made aware there is someone who understands, who sympathizes, and knows what it feels like to suffer. God had no need to become incarnate in Jesus and experience affliction in order to make him capable of helping us. But we needed to know he had experienced the same afflictions we experience in order that we would trust and turn to him as one who understands and as one who conquered.

The Creator (incarnate) experienced affliction for our sake. We creatures experience it, secondly, because we could not really understand and sympathize without it. We are not omnipotent and omniscientwe are not divinewe must learn by doing. Furthermore, it is our affliction that motivates us to comfort the afflicted. What made David the shepherd-king of Israel? His afflictions at the hand of Saul and others. What made Moses the great deliverer of Israel? The abuse he suffered as an Israelite (Heb. 11:24-28).

To aspire to the spiritual perfection or maturity of Jesus Christ without aspiring to the suffering and affliction of Christ is to misunderstand the Scriptures. Paul plainly says in 2Co. 1:5, For as we share abundantly in Christs sufferings, so through Christ we share abundantly in comfort (strength) too. It is the Christians calling to suffer for doing right (see I Peter chapters, 2 and 4). Affliction is Christian education. The first thing the Christian learns in affliction is that he is to be a comfort (strength) to others. The suffering Christian is trained by his affliction so that he may lead others to the strength that comes from their afflictions. Christian comfort extended to those being afflicted is not merely sympathyit is leading the afflicted to find the strength that should be coming from what they are experiencing. Strengthening is the aim of affliction. Looked at from Gods perspective, affliction is not an adversity but an advantage! Affliction is not a weakness, but a strength. Paul found that when he was driven to Gods grace by his weaknesses, he actually became strong (cf. 2Co. 12:7-10). And that especially applies to ministers of the Gospel.

2Co. 1:8-11 After-effect: Paul illustrates his point by referring to one of his own experiences. He uses the expression, . . . we do not want you to be ignorant . . . to emphasize the importance of what he is about to say (see 1Co. 10:1; 1Co. 12:1; Rom. 1:13; Rom. 11:25; 1Th. 4:13). He is discussing a very important Christian doctrinethe purpose of affliction. This question about the reason for suffering is a question which all mankind longs to have answered. So Paul wants the Corinthian church to pay particular attention to what he has to say.

When Paul suffered this affliction is not certain. It is most likely a reference to the trouble that resulted from the riot in Ephesus (see Act. 19:23 to Act. 20:1). The lives of Paul and his co-workers were in danger there. Paul did not tell the Corinthians what the affliction was, but he did describe its seriousness.

He said they were utterly (Gr. huperbolen, literally, thrown over or excessively), unbearably (Gr. huper dunamin, literally, beyond power) crushed (Gr. ebarethemen, literally, burdened down). Paul and his co-workers, on this occasion, suffered deep depression. The Greek word exaporethenai is translated despair and literally means, to be utterly without a way through. Death stared them in the face and they saw no way out of it. Within themselves (Gr. alla autoi en heautois, lit. and ourselves, in ourselves . . .) they

were possessed (Gr. eschekamen, had, possessed, seized) with the sentence of death (Gr. apokrima tou thanatou).

Do Christians get depressed? Do ministers of the gospel suffer depression? Yes! Apostles suffered depression. Even the Lord Jesus himself experienced it! Jesus once said, I have a baptism to be baptized with; and how I am constrained until it is accomplished! (Luk. 12:50). The Greek word sunechomai is translated constrained in the RSV, and distressed in the NIV. The word literally means to be pressed together, to be pressured. The depressing shadow of the cross was constantly across the path of Jesus. His soul was troubled often by the unjust death he was to die (see Joh. 12:27 ff; Joh. 13:21). In Gethsemane he grieved and was distressed and his soul was deeply grieved even unto death (Mat. 26:37-38). David, king of Israel, suffered depression (see Psa. 3:1-8; Psa. 5:1-12; Psa. 6:1-10; Psa. 10:1-18; Psa. 12:1-8; Psa. 13:1-6; etc.).

Does such despair serve any purpose? Yes! Paul said his despair in Asia came in order that (Gr. hina) they should not rely on themselves but on God who raises the dead. God knocks the props out from under us occasionally in order to show us that he is the only way through. God desires that we trust completely in him. Our Father has a divine inheritance to give us which we cannot receive unless we trust him completely. Abraham was despairing of ever having a child; Moses despaired of his ability to lead Israel; David despaired of ever being king of Israelbut God pulled them through. Not only did God fulfill in them what he promised in this life, but out of their surrender to his grace, he saved them for eternal life with him.

If Pauls extremity was the riot in Ephesus (Act. 19:1-41), God delivered him, and his co-workers, through secondary means. God did not work any miracles to stop the riot. He simply made it possible for the town clerk to persuade the rioters against violence. This being the case, how did Paul know it was God who had delivered him? He knew there was no way out of the deadly peril surrounding him, and when the impossible became possible, he believed it was from God. Besides, Paul had hoped in God in times past and had been delivered. The Greek word elpikamen is perfect tense and means Paul had set his hope on God in the past and was continuing to do so. The temptations to pride, independence, self-reliance and human capability are so strong and so constant, God must continually allow some people to endure a hard struggle with sufferings . . . (see Heb. 10:32). All men have need of endurance so that they may do the will of God and receive what is promised (Heb. 10:36). Suffering produces endurance, character, and hope (Rom. 5:3-5). God subjected all of this present creation (humanness included) to futility for the purpose that it might turn to him in hope (see Rom. 8:18-25). Now when suffering, despair, loss and human frailty sweeps over the soul of man, there are only two alternatives. One is to allow a root of bitterness to spring up, increase the trouble, and thereby become defiled (see Heb. 12:12-17). The other is to throw oneself completely upon the mercy and grace of God, learning that when we admit and live in a spirit of human weakness we may become strong through trust in God (2Co. 12:1-10). It sounds paradoxical that strength will come from an attitude of weakness. And without God in the equation, it would be a contradiction. Friedrich Nietzsche scoffed at such a doctrine. His trust was in the autonomy of man and the death of God. He believed the only good in the world came from mans will to power. And his contribution to the world was a disciple named Adolph Hitler!

Dependence on God is easy to say but difficult to really do. Many trust him and depend on him as long as circumstances are prosperous and health is good. But true faith should be able to overcome our feelings when things are not going well.
Christians must help one another in such times. Paul called upon the Corinthians in this letter to cooperate (Gr. sunupourgounton, helping together with) by intercessory prayer in securing his deliverance through the hand of God for the work he still had to do. Paul believed the prayers of the Corinthians would contribute in some way to receiving an answer from God. While God could act whether we pray or not, he is a divine Father and knows that our relationship to him is deepened and made secure only when we are constant in our dependence upon him. Praying and receiving answers produces thanksgiving throughout the church.

Fuente: College Press Bible Study Textbook Series

I.

(1) Timothy our brother.Literally, Timothy the brother. The word is used obviously in its wider sense as meaning a fellow-Christian. The opening words of the Epistle are nearly identical with those of 1Co. 1:1. Timotheus, however, takes the place of Sosthenes, having apparently left Corinth before the arrival of the First Epistle, or, possibly, not having reached it. (See Introduction.) It is natural to think of him as acting in this instance, as in others where the Apostle joins his name with his own (Php. 1:1; Col. 1:1), as St. Pauls amanuensis.

With all the saints.On the term saints, see Note on Act. 9:13. The term Achaia, which does not occur in the opening of 1 Cor., includes the whole of the Roman province, and was probably used to take in the disciples of Cenchre (Rom. 16:1) as well as those of Corinth, and possibly also those of Athens.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Chapter 1

COMFORTED TO COMFORT ( 2Co 1:1-7 )

1:1-7 Paul, an apostle of Christ Jesus through God’s will, and Timothy, the brother you all know, send this letter to the Church of God which is at Corinth, together with all God’s dedicated people who are in the whole of Achaea. Grace be to you and peace from God our Father, and from the Lord Jesus Christ.

Blessed be the God and Father of our Lord Jesus Christ, the Father who is ever compassionate and the God who sends all comfort, he who comforts us in all our affliction, so that we are able to comfort those who are in any kind of affliction, through that comfort with which we ourselves are comforted by God. For, even as the things which Christ had to suffer have overflowed to us, so the comfort which we can bring you also overflowed through Christ. If we are undergoing affliction it is that we may be the better able to comfort you and bring you salvation. If we are comforted, it is that we may be the better able to bring to you that comfort whose effectiveness is demonstrated by your ability triumphantly to endure the hard experiences which we also are going through. So our hope concerning you is well-grounded, for we know that just as you share the sufferings which we undergo, you also share the source of comfort we possess.

Behind this passage there is a kind of summary of the Christian life.

(i) Paul writes as a man who knows trouble to those who are in trouble. The word that he uses for affliction is thlipsis ( G2347) . In ordinary Greek this word always describes actual physical pressure on a man. R. C. Trench writes, “When, according to the ancient law of England, those who wilfully refused to plead had heavy weights placed on their breasts, and were so pressed and crushed to death, this was literally thlipsis ( G2347) .”

Sometimes there falls upon a man’s spirit the burden and the mystery of this unintelligible world. In the early years of Christianity the man who chose to become a Christian chose to face trouble. There might well come to him abandonment by his own family, hostility from his heathen neighbours, and persecution from the official powers. Samuel Rutherford wrote to one of his friends, “God has called you to Christ’s side, and the wind is now in Christ’s face in this land: and seeing ye are with him ye cannot expect the lee-side or the sunny side of the brae.” It is always a costly thing to be a real Christian, for there can be no Christianity without its cross.

(ii) The answer to this suffering lies in endurance. The Greek word for this endurance is hupomone ( G5281) . The keynote of hupomone is not grim, bleak acceptance of trouble but triumph. It describes the spirit which can not only accept suffering but triumph over it. Someone once said to a sufferer, “Suffering colours life, doesn’t it?” The sufferer replied, “Yes, but I propose to choose the colours” As the silver comes purer from the fire, so the Christian can emerge finer and stronger from hard days. The Christian is the athlete of God whose spiritual muscles become stronger from the discipline of difficulties.

(iii) But we are not left to face this trial and to provide this endurance alone. There comes to us the comfort of God. Between 2Co 1:3 and 2Co 1:7 the noun comfort or the verb to comfort occurs no fewer than nine times. Comfort in the New Testament always means far more than soothing sympathy. Always it is true to its root meaning, for its root is the Latin fortis and fortis means brave. Christian comfort is the comfort which brings courage and enables a man to cope with all that life can do to him. Paul was quite sure that God never sends a man a vision without the power to work it out and never sends him a task without the strength to do it.

Even apart from that, there is always a certain inspiration in any suffering which a man’s Christianity may incur, for such suffering, as Paul puts it, is the overflow of Christ’s suffering reaching to us. It is a sharing in the suffering of Christ. In the old days of chivalry, the knights used to come demanding some specially difficult task, in order that they might show their devotion to the lady whom they loved. To suffer for Christ is a privilege. When the hard thing comes, the Christian can say, as Polycarp, the aged Bishop of Smyrna, said when they bound him to the stake, “I thank thee that thou hast judged me worthy of this hour.”

(iv) The supreme result of all this is that we gain the power to comfort others who are going through it. Paul claims that the things which have happened to him and the comfort which he has received have made him able to be a source of comfort to others. Barrie tells how his mother lost her dearest son, and then he says, “That is where my mother got her soft eyes and why other mothers ran to her when they had lost a child.” It was said of Jesus, “Because he himself has gone through it, he is able to help others who are going through it.” ( Heb 2:18). It is worth while experiencing suffering and sorrow if that experience will enable us to help others struggling with life’s billows.

DRIVEN BACK ON GOD ( 2Co 1:8-11 )

1:8-11 I want you to know, brothers, about the terrible experience which happened to us in Asia, an experience in which we were excessively weighted down till it was beyond bearing, so that we despaired even of life. The only verdict we could give on our condition was the verdict of death; but this happened in order that we should not trust in ourselves but in the God who raises the dead. It was he who rescued us from so terrible a death, and who will rescue us. We hope in him that he will continue to rescue us, while you lend the help of your prayers for us, so that thanks on our behalf will be given from many faces and through many people for the gift of God’s grace which came to us.

The most extraordinary thing about this passage is that we have no information at all about this terrible experience which Paul went through at Ephesus. Something happened to him which was almost beyond bearing. He was in such danger that he believed that sentence of death had been passed on him and that there was no escape, and yet, beyond this passing reference and some others like it in these letters, we have no account of what happened.

There is a very human tendency to make the most of anything that we have to go through. Often a person who has undergone a quite simple operation will make it a subject of conversation for a long time to come. H. L. Gee tells of two men who met to transact some business in days of war. The one was full of how the train in which he had travelled had been attacked from the air. He would not stop talking about the excitement, the danger, the narrow escape. The other in the end said quietly, “Well, let’s get on with our business now. I’d like to get away fairly early because my house was demolished by a bomb last night.”

People who have really suffered usually do not talk about it very much. King George the Fifth had as one of his rules of life, “If I have to suffer let me be like a well-bred animal and go and suffer in silence and alone.” Paul made no parade of his sufferings, and we who have so much less to suffer should follow his example.

But Paul saw that the terrifying experience he had gone through had had one tremendous use–it had driven him back to God and demonstrated to him his utter dependence on him. The Arabs have a proverb, “All sunshine makes a desert.” The danger of prosperity is that it encourages a false independence; it makes us think that we are well able to handle life alone. For every one prayer that rises to God in days of prosperity, ten thousand rise in days of adversity. As Lincoln had it, “I have often been driven to my knees in prayer because I had nowhere else to go.” It is often in misfortune that a man finds out who are his true friends, and it often needs some time of adversity to show us how much we need God.

The outcome was that Paul had an unshakable confidence in God. He knew now beyond all argument what he could do for him. If God could bring him through that, he could bring him through anything. The joyful cry of the Psalmist is, “Thou hast delivered my soul from death, my eyes from tears, my feet from stumbling.” ( Psa 116:8.) What really converted John Bunyan was when he heard some old women sitting in the sun “talking about what God had done for their souls.” The confidence of the Christian in God is not a thing of theory and speculation; it is a thing of fact and experience. He knows what God has done for him and therefore he is not afraid.

Finally, Paul asks for the prayers of the Corinthians. As we have noted before, the greatest of the saints is not ashamed to ask for the prayers of the least of the brethren. We may have very little to give our friends; but, however little of this world’s goods we possess, we may give them the priceless treasure of our prayers.

OUR ONLY BOAST ( 2Co 1:12-14 )

1:12-14 The only boast we make is this–and it is backed by the witness of our conscience–that in the world we have behaved ourselves with the holiness and the purity of God, not with a wisdom dominated by human motives, but with the grace of God, and especially so towards you. We have written no other things to you than those which you read and understand, and I hope that you will go on to understand even their deepest meanings and significances, just as you have already understood them at least in part, because we are your boast, as you are ours, in the day of Christ.

Here we begin to catch the undertones of the accusations that the Corinthians were levelling against Paul and of the slanders with which they were trying to besmirch him.

(i) They must have been saying that there was more in Paul’s conduct than met the eye. His answer is that he has lived with the holiness and the purity of God. There were no hidden actions in Paul’s life. We might well add a new beatitude to the list, “Blessed is the man who has nothing to hide.” It is an old jest to tell of how a man went from door to door saying, “Flee! All is discovered!” and how the most unlikely people fled. It is said that once an architect offered to build a Greek philosopher a house so constructed that it would be impossible to see into it. “I will give you double your fee,” said the philosopher, “if you will build me a house into every room of which everyone can see.” The word Paul uses for purity (eilikrineia, G1505) is most interesting. It may describe something which can bear the test of being held up to the light of the sun and looked at with the sun shining through it. Happy is the man whose every action will bear the light of day and who, like Paul, can claim that there are no hidden actions in his life.

(ii) There were those who were attributing hidden motives to Paul. His answer is that his whole conduct is dominated, not by calculating shrewdness, but by the grace of God. There were no hidden motives in Paul’s life. Burns in another connection points out the difficulty of discovering “the moving why they did it.” If we are honest, we will have to admit that we seldom do anything with absolutely unmixed motives. Even when we do something fine, there may be entangled with it motives of prudence, of prestige, of self-display, of fear, of calculation. Men may never see these motives, but, as Thomas Aquinas said, “Man regardeth the deed but God seeth the intention.” Purity of action may be difficult, but purity of motive is still more difficult. Such purity can come to us only when we too can say that our old self has died and Christ lives in us.

(iii) There were those who said that Paul in his letters did not quite mean what he said. His answer was that there were no hidden meanings in his words. Words are odd things. A man may use them to reveal his thoughts or equally to conceal them. Few of us can honestly say that we mean to the full every word we say. We may say a thing because it is the right thing to say; we may say it for the sake of being agreeable; we may say it for the sake of avoiding trouble. James, who saw the dangers of the tongue more clearly than any man, said, “If any one makes no mistakes in what he says he is a perfect man.” ( Jas 3:2.)

In Paul’s life there were no hidden actions, no hidden motives and no hidden meanings. That is indeed something to aim at.

GOD’S YES IN JESUS CHRIST ( 2Co 1:15-22 )

1:15-22 It was with this confidence that I previously planned to visit you, that I might bring you pleasure for the second time, and so go on to Macedonia by way of you, and be sped by you on my way to Judaea. So then, when I made this plan, surely you cannot think that I did so with a fickle intention? Or can you really think that when I make plans I make them as a worldly man might make them, so that I say yes and no at one and the same time? You can rely on God. You can be quite sure that the message we brought to you does not vacillate between yes and no. For God’s Son, Jesus Christ, he who was proclaimed among you through myself and Silvanus and Timothy, was not one who vacillated between yes and no. It was always yes with him. He is the yes to all the promises of God. That is why we can say, “Amen,” through him when we speak it to the glory of God. But it is God who guarantees you with us for Christ, the God who has anointed us and sealed us, and who has given us the Holy Spirit in our hearts as the first instalment and pledge of the life that shall be.

At first sight this is a difficult passage. Behind it lies another accusation and slander against Paul. Paul had said that he would visit the Corinthians, but the situation had become so bitter that he postponed his visit so as not to give them pain ( 2Co 1:23). His enemies had promptly accused him of being the kind of man who made frivolous promises with a fickle intention and could not be pinned down to a definite yes or no. That was bad enough, but they went on to argue, “If we cannot trust Paul’s everyday promises, how can we trust the things he told us about God?” Paul’s answer is that we can rely on God and that there is no vacillation in Jesus between yes and no.

Then he puts the matter in a vivid phrase–“Jesus is the yes to every promise of God.” He means this–had Jesus never come we might have doubted the tremendous promises of God, might have argued that they were too good to be true. But a God who loves us so much that he gave us his Son is quite certain to fulfil every promise that he ever made. He is the personal guarantee of God that the greatest and the least of his promises are all true.

Although the Corinthians were slandering Paul, there remains this salutary truth–the trustworthiness of the messenger affects the trustworthiness of the message. Preaching is always “truth through personality.” And if a man cannot trust the preacher, he is not likely to trust the preacher’s message. Amongst the Jewish regulations regarding the conduct and character of a teacher, it is laid down that he must never promise anything to a class which be cannot or will not do. This would be to accustom the class to falsehood. Here is a warning that promises should never be lightly given, for they may well be as lightly broken. Before a man gives a promise, he should count the cost of keeping it and make sure that he is able and willing to pay it.

Paul goes on to say two great things.

(i) It is through Jesus that we say “Amen” to the promises of God. We finish our prayers by saying, “through Jesus Christ our Lord. Amen.” When we have read scripture we frequently conclude it by saying, “Amen.” Amen means So let it be, and the great truth is that it is not just a formality and a bit of ritual; it is the word that expresses our confidence that we can offer our prayers with every confidence to God and can appropriate with confidence all his great promises, because Jesus is the guarantee that our prayers will be heard and that all the great promises are true.

(ii) Finally, Paul speaks about what the King James Version calls the earnest of the Spirit. The Greek word is arrabon ( G728) . And an arrabon was the first instalment of a payment, paid as a guarantee that the rest was sure to follow. It is a common word in Greek legal documents. A woman selling a cow receives 1,000 drachmae as arrabon ( G728) that the rest of the purchase price will be paid. Some dancing girls being engaged for a village festival receive so much as arrabon ( G728) , which will be included in the final payment, but which is a present guarantee that the contract will be honoured and the full money paid. A certain man writes to his master that he has paid Lampon, the mouse-catcher, an arrabon of 8 drachmae so that he will start work and catch the mice while they are still with young. It was the first instalment and the guarantee that the rest would be paid. Everyone knew this word. It is the same idea as is in the Scots word arles which was a token payment made when a man was employed or a house bought, and a guarantee that the full contract would be honoured. When Paul speaks of the Holy Spirit as an arrabon ( G728) given us by God, he means that the kind of life we live by the help of the Holy Spirit is the first instalment of the life of heaven and the guarantee that the fullness of that life will some day open upon us. The gift of the Holy Spirit is God’s token and pledge of still greater things to come.

WHEN A SAINT REBUKES ( 2Co 1:23-24 ; 2Co 2:1-4 )

1:23-24 I call God to witness against my soul that it was because I wished to spare you that I did not come again to Corinth. I am not saying this because we have any desire to domineer over your faith, but because we desire to labour with you to produce joy. As far as faith is concerned, you stand firm. But for my own peace of mind I came to this decision–not to come to you again in grief. For, if I grieve you, who then is there to make me glad, except him who is grieved by what I have done? I write this very letter so that when I do come I may not incur grief at the hands of those from whom I ought to have joy, for I have never lost my confidence in every one of you, and I am still sure that my joy and the joy of all of you are one and the same thing. So I wrote you a letter out of much affliction and anguish of heart, it was through my tears I wrote it, not that I wanted you to be grieved, but that I wanted you to know the love I bear especially to you.

Here is the echo of unhappy things. As we have seen in the introduction, the sequence of events must have been this. The situation in Corinth had gone from bad to worse. The Church was tom with party divisions and there were those who denied the authority of Paul. Seeking to mend matters, Paul had paid a flying visit to Corinth. So far from mending things, that visit had exacerbated them and had nearly broken his heart. In consequence he had written a very severe letter of rebuke, written with a sore heart and through tears. It was just for that very reason that he had not fulfilled his promise to visit them again, for, as things were, the visit could only have hurt him and them.

Behind this passage lies the whole heart of Paul when he had to deal in severity with those he loved.

(i) He used severity and rebuke very unwillingly. He used them only when he was driven to use them and there was nothing else left to do. There are some people whose eyes are always focussed to find fault, whose tongues are always tuned to criticize, in whose voice there is always a rasp and an edge. Paul was not like that. In this he was wise. If we are constantly critical and fault-finding, if we are habitually angry and harsh, if we rebuke far more than we praise, the plain fact is that even our severity loses its effect. It is discounted because it is so constant. The more seldom a man rebukes, the more effective it is when he does. In any event, the eyes of a truly Christian man seek ever for things to praise and not for things to condemn.

(ii) When Paul did rebuke, he did it in love. He never spoke merely to hurt. There can be sadistic pleasure in seeing someone wince at a sharp and cruel word. But Paul was not like that. He never rebuked to cause pain; he always rebuked to restore joy. When John Knox was on his deathbed he said, “God knows that my mind was always void of hatred to the persons of those against whom I thundered my severest judgments.” It is possible to hate the sin but love the sinner. The effective rebuke is that given with the arm of love round the other person. The rebuke of blazing anger may hurt and even terrify; but the rebuke of hurt and sorrowing love alone can break the heart.

(iii) When Paul rebuked, the last thing he wanted was to domineer. In a modern novel, a father says to his son, “I’ll beat the fear of the loving God into you.” The great danger which the preacher and the teacher ever incur is of coming to think that our duty is to compel others to think exactly as we do and to insist that if they do not see things as we see them, they must be wrong. The duty of the teacher is not to impose beliefs on other people, but to enable and to encourage them to think out their own beliefs. The aim is not to produce a pale copy of oneself, but to create an independent human being. One who was taught by that great teacher, A. B. Bruce, said, “He cut the cables and gave us a glimpse of the blue waters.” Paul knew that as a teacher he must never domineer, although he must discipline and guide.

(iv) Finally, for all his reluctance to rebuke, for all his desire to see the best in others, for all the love that was in his heart, Paul nonetheless does rebuke when rebuke becomes necessary. When John Knox rebuked Queen Mary for her proposed marriage to Don Carlos, at first she tried anger and outraged majesty and then she tried “tears in abundance.” Knox’s answer was, “I never delighted in the weeping of any of God’s creatures. I can scarcely well abide the tears of my own boys, whom my own hand correcteth, much less can I rejoice in Your Majesty’s weeping. But I must sustain, albeit unwillingly, Your Majesty’s tears rather than I dare hurt my conscience, or betray my commonwealth through my silence.” Not seldom we refrain from rebuke because of mistaken kindness, or because of the desire to avoid trouble. But there is a time when to avoid trouble is to store up trouble and when to seek for a lazy or cowardly peace is to court a still greater danger. If we are guided by love and by consideration, not for our own pride but for the ultimate good of others, we will know the time to speak and the time to be silent.

-Barclay’s Daily Study Bible (NT)

Fuente: Barclay Daily Study Bible

Address and Benedictory Greeting, 2Co 1:1-7 .

1. An apostle Note on 1Co 1:1.

Our brother Literally, the brother. Note 1Co 1:1. Even with Timothy, whom he addresses as his own son, and endorses as working the work of the Lord, as I, (1Co 16:10.) Paul is obliged to assert himself as solely an apostle.

All Achaia Including the whole of southern Greece. As Corinth was the political capital, so now it is also the Christian capital.

Fuente: Whedon’s Commentary on the Old and New Testaments

Opening Greeting ( 2Co 1:1-2 ).

‘Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, to the church of God which is at Corinth, with all the saints who are in the whole of Achaia.’

Having again established his reputation in Corinth Paul addresses the believers as ‘an apostle of Christ Jesus through the will of God.’ He is, he says, a directly God-appointed ‘Apostle of Christ Jesus’, chosen as such from birth and called by God in accordance with His will (Gal 1:15). For a similar greeting compare Eph 1:1; Col 1:1; 1Ti 1:1 ; 2Ti 1:1. It is noteworthy that when he includes others in his greeting, and he does not separately cite the fact that he is an Apostle, no title is ever used, unless we consider the word ‘bondmen’ (douloi) (Php 1:1) to be a title. Apostleship was unique, and gave unique authority. The others were ‘brothers’.

This introduction in 2 Corinthians was a fairly standard introduction, and did not introduce any special further comment. He clearly felt that it was all that needed to be said. Later in the letter he will defend his right to the title to the hilt, but it seems that he did not feel it necessary at this stage.

‘An Apostle of Jesus Christ.’ This phrase primarily, of course, referred to the Apostles appointed by Jesus (and named ‘Apostles’ by Jesus – Luk 6:13), ‘the twelve’ (Joh 20:24; Act 6:2; 1Co 15:5), who had directly received revelation from Jesus and were witnesses of the resurrection (Act 1:22; 1Co 15:5). They had come to include James the Lord’s brother (Gal 1:19), who possibly replaced the martyred James (Act 12:2 with Gal 2:9) as Matthias replaced Judas (Act 1:10-26).

In Acts the twelve are clearly distinguished as unique. When writing about those who met in the Jerusalem church to make vital decisions, the leaders apart from the Apostles are called ‘the elders’, and the Apostles are mentioned separately. Note the phrase ‘the Apostles and the Elders’ (e.g. Act 15:2; Act 15:4; Act 15:9; Act 15:22-23), even though the Apostles could also be called Elders ( 1Pe 5:1 ; 2Jn 1:1; 3Jn 1:1). The ‘Elders’ are those usually responsible for churches (Act 14:23; Act 20:17). Thus Paul, by calling himself an Apostle here, sets himself alongside the twelve as having this unique position. Like them he too claimed to be a primary source of direct revelation from Jesus Christ (Gal 1:12), and was recognised as such by the twelve (Gal 2:7-9). And it is clear that he looked on his calling to Apostleship (Rom 11:13; 1Co 9:1) as being on a par with, and as personal as, theirs (Gal 1:16-17).

‘Apostolos’, an apostle, is derived from apostellein, (to send forth,) and originally signified literally a messenger. The term was employed by earlier classical writers to denote the commander of an expedition, or a delegate, or an ambassador (see Herodotus, 5. 38), but its use in this way was later rare as it came to have a technical meaning referring to ‘the fleet’, and possibly also the fleet’s admiral. It may be that Jesus spoke with a sense of humour when he named the fishermen ‘Apostles’ using this term, seeing them as the future ‘catchers of men’ (although it would require that He gave the title in Greek. This is not, however, impossible. They were bi-lingual).

In the New Testament, apart from its use of the Apostles, it is also employed in a more general non-technical sense to denote important messengers sent out by churches on God’s service (see Luk 11:49 ; 2Co 8:23; Php 2:25; 1Th 2:6), but presumably the only authority it then gives is their authority as messengers of whoever sent them, and it is nowhere suggested that it is permanent. And in one instance it is applied to Christ Himself, as the One sent forth from God (Heb 3:1). But in the main it is reserved for the twelve (including James, the Lord’s brother), and Paul and Barnabas (Act 14:4; Act 14:14). Paul certainly saw it as giving him a recognised authority direct from Jesus Christ. He saw himself, along with the twelve, as being specifically and personally commissioned by Jesus.

‘Through the will of God.’ This solemn statement stresses the importance of his office. He declares that it is through the sovereign will of the eternal God that he has been so appointed. He is deliberately emphasising that he was called as an Apostle by the direct will and purpose of God, so underlining that he has been chosen out within God’s specific purposes. He no doubt intended them to see this as being evidenced by his experience on the Road to Damascus, where God had set him apart in a unique way through the appearance to him of the resurrected Lord Jesus Christ, calling him to a unique ministry among the Gentiles. He wanted them to know that he spoke with maximum authority.

But in the light of what comes later in the letter we may probably also see this ‘through the will of God’ as in direct contrast to those who ‘transformed  themselves  into the Apostles of Christ’ (2Co 11:13), those who ‘call themselves Apostles and are not’ (Rev 2:2), appointed by themselves and not by the will of God. He wants to stress that, in contrast to theirs, his Apostleship is through the will of God.

With him in his greeting he includes Timothy, who is with him at the time, who is simply ‘our brother’. This mention was because they knew of Timothy from an earlier letter (1Co 16:10), and, if his proposed visit had ever taken place, actually knew him personally. It also had the purpose of establishing Timothy as one who worked with him and could be relied on. The intention was that it would give him authority if ever he again went to Corinth on Paul’s behalf.

‘To the church of God which is at Corinth.’ This covers all the Christians in Corinth no matter which gathering they attended. The ‘church’ is the sum of the believers. ‘Church of God’ is equivalent to ‘all the saints (sanctified ones)’. That it is ‘of God’ confirms that they are seen as belonging to God and therefore ‘sanctified’ (set apart for a holy purpose) to Him (1Co 1:2).

‘With all the saints who are in the whole of Achaia.’ The letter is intended to go throughout Achaia. This was probably intended to indicate a local area around Corinth, based on ancient usage, rather than the larger Achaia of Paul’s day. The ancient usage was probably preserved in the area itself as such usages tend to be. The title ‘saints’ is taken from the Old Testament (e.g. Deu 33:3; 1Sa 2:9; 2Ch 6:41; Psalms (20 times); Daniel (4 times)) and confirms that the church was seen as the new Israel (compare Gal 6:16; Eph 2:12-22; Rom 11:13-24). God’s people are God’s ‘holy ones’, God’s separated ones, sanctified (set apart for God) in Christ Jesus (see 1Co 1:2).

Fuente: Commentary Series on the Bible by Peter Pett

The Salutation – The passage of Scripture in 2Co 1:1-2 is called the salutation and is found in all thirteen of Paul’s New Testament epistles and is used as an introduction to his letters. Paul wrote his salutations as a signature of authenticity (2Th 3:17) just like we place our signature today at the end of a document. He may have written entire epistles as indicated in Phm 1:19. However, there are indications in six of his epistles that Paul used an amanuensis to write most of his letters (see Rom 16:22, 1Co 16:21, Gal 6:11, Col 4:18, 2Th 3:17, Phm 1:19).

2Th 3:17, “The salutation of Paul with mine own hand, which is the token in every epistle: so I write.”

In 2Co 1:1-2 we have the opening salutation in which Paul introduces himself and Timothy to the Corinthian church.

2Co 1:1  Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:

2Co 1:1 “Paul, an apostle of Jesus Christ by the will of God” Comments (1) – To those churches and individuals in which Paul displayed his apostleship over them in order to give correction and doctrine, he introduces himself as “an apostle of Jesus Christ” ( Rom 1:1 , 1Co 1:1, 2Co 1:1, Gal 1:1, Eph 1:1, Col 1:1, 1Ti 1:1, 2Ti 1:1 and Tit 1:1). To the Philippians Paul describes himself as a “servant.” This is because within the context of this epistle Paul will give examples of himself (Php 1:12-20), of Jesus Christ (Php 2:1-11), of Timothy (Php 2:19-24) and of Epaphroditus (Php 2:25-30) as servants who laid aside their own wills and in order that to fulfill the will of those in authority over them. For this is the message and theme of Paul’s epistle to the Philippians. To Philemon Paul declares himself as a “prisoner of Jesus Christ,” because his message to Philemon was about a slave, or prisoner, who was serving Philemon. In his two letters to the church of Thessalonica Paul defers the use of a title in order to equate himself as co-workers with Silas and Timothy. He will refer to his apostleship in 1Th 2:6, but he will be mindful to use it in the plural form as a co-worker with Silas and Timothy. This is because he emphasizes their need to labour together until Jesus returns.

Comments (2) – Paul refers to his office as an apostle in nine of his thirteen epistles. In contrast, John never referred to his office. Some scholars suggest that Paul makes this reference because he was often challenged by others in this office, unlike John. Peter also opens his epistles stating his apostleship in the Lord.

2Co 1:1 “and Timothy our brother” Comments – Timothy is referred to again in 2Co 1:19 of his second epistle to the Corinthians as one of three ministers who initially came and preached the Gospel of Jesus Christ to them.

2Co 1:19, “For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea.”

2Co 1:1 “with all the saints” – Comments – Paul addresses his Church epistles to the “saints.” This description for his recipients reflects the underlying theme of his epistles, which is the sanctification of the Church. In contrast, Peter addresses his first epistle to the “the strangers scattered,” or “sojourners,” which is a reflection of its theme of the perseverance of the saints.

The epistles of Paul were written to the church, not to lost people, to people who were born again, not to the world. All of Paul’s epistles were written to believers. This is a very important point in interpreting many passages in his epistles.

2Co 1:1 “with all the saints which are in all Achaia” – Comments – With this added phrase, Paul extends his intended recipients beyond the city of Corinth, and into the province of Achaia, to which the city of Corinth belongs. Thus, this becomes a circular letter.

This phrase also makes it evident that other churches were being planted out of the Corinthian church. One example of this is found in Rom 16:1, where Paul refers to Phebe, a member of the church in Cenchrea.

Rom 16:1, “I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:”

Cenchrea was a seaport city seven or eight miles east of Corinth on the Isthmus of Corinth, the seaport to the west being called Lecheum. Paul visited this city during the end of his second missionary journey and perhaps started or strengthened a church there.

Act 18:18, “And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea : for he had a vow.”

2Co 1:2  Grace be to you and peace from God our Father, and from the Lord Jesus Christ.

2Co 1:2 Comments (The Pauline Greeting) – Scholars discuss the meaning of Paul’s epistolary greetings from two different angles, either an historical approach or a theological approach.

(1) The Historical Approach The historical approach evaluates the history behind the use of the words “grace” and “peace” in traditional greetings, with this duet of words limited in antiquity to New Testament literature. J. Vernon McGee says the word “grace” in Paul’s greetings was a formal greeting used in Greek letters of his day, while the word “peace” was the customary Jewish greeting. [42] More specifically, John Grassmick says the Greek word was a common greeting in classical Greek epistles (note this use in Act 15:23; Act 23:26, Jas 1:1), so that was a “word play” Paul used in conjunction with the Hebrew greeting “peace.” [43] Thus, Paul would be respectfully addressing both Greeks and Jews in the early Church. However, Paul uses these same two words in his epistles to Timothy, Titus and Philemon, which weakens the idea that Paul intended to make such a distinction between two ethnic groups when using “grace” and “peace.” Perhaps this greeting became customary for Paul and lost its distinctive elements.

[42] J. Vernon McGee, The Epistle to the Romans, in Thru the Bible With J. Vernon McGee (Nashville: Thomas Nelson Pub., 1998), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Romans 1:1.

[43] John D. Grassmick, “Epistolary Genre,” in Interpreting the New Testament Text, eds. Darrell L. Bock and Buist M. Fanning (Wheaton, Illinois: Crossway Books, 2006), 232.

(2) The Theological Approach – Another view is proposed by James Denny, who explains the relationship of these two words as a cause and effect. He says that grace is God’s unmerited favor upon mankind, and the peace is the result of receiving His grace and forgiveness of sins. [44] In a similar statement, Charles Simeon says the phrase “‘grace and peace’ comprehended all the blessings of the Gospel.” [45]

[44] James Denney, The Epistles to the Thessalonians, in The Expositor’s Bible, eds. William R. Nicoll and Oscar L. Joseph (New York: Hodder and Stoughton, n.d.), 15-16.

[45] Charles Simeon, 2 Peter, in Horae Homileticae, vol. 20: James to Jude (London: Holdsworth and Ball, 1833), 285.

Comments (The Pauline Blessing) – In a similar way that the early apostles were instructed by Jesus to let their peace come upon the home of their host (Mat 10:13), so did Paul the apostle open every one of his thirteen New Testament epistles with a blessing of God’s peace and grace upon his readers. Mat 10:13 shows that you can bless a house by speaking God’s peace upon it.

Mat 10:13, “And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.”

This practice of speaking blessings upon God’s children may have its roots in the Priestly blessing of Num 6:22-27, where God instructed Moses to have the priests speak a blessing upon the children of Israel. We see in Rth 2:4 that this blessing became a part of the Jewish culture when greeting people. Boaz blessed his workers in the field and his reapers replied with a blessing.

Rth 2:4, “And, behold, Boaz came from Bethlehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee.”

We also see this practiced by the king in 2Sa 15:20 where David says, “mercy and truth be with thee.”

2Sa 15:20, “Whereas thou camest but yesterday, should I this day make thee go up and down with us? seeing I go whither I may, return thou, and take back thy brethren: mercy and truth be with thee.”

So, this word of blessing was a part of the Hebrew and Jewish culture. This provides us the background as to why Paul was speaking a blessing upon the church at Ephesus, especially that God would grant them more of His grace and abiding peace that they would have otherwise not known. In faith, we too, can receive this same blessing into our lives. Paul actually pronounces and invokes a blessing of divine grace and peace upon his readers with these words, “Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.” I do not believe this blessing is unconditional, but rather conditional. In other words, it is based upon the response of his hearers. The more they obey these divine truths laid forth in this epistle, the more God’s grace and peace is multiplied in their lives. We recall how the children of Israel entered the Promised Land, with six tribes standing upon Mount Gerizim to bless the people and six tribes upon Mount Ebal to curse the disobedient (Deu 27:11-26). Thus, the blessings and curses of Deu 28:1-68 were placed upon the land. All who obeyed the Law received these blessings, and all who disobeyed received this list of curses. In the same way, Paul invokes a blessing into the body of Christ for all who will hearken unto the divine truths of this epistle.

We see this obligation of the recipients in the translation by Beck of 2Pe 1:2, “As you know God and our Lord Jesus, may you enjoy more and more of His love and peace. ”

Fuente: Everett’s Study Notes on the Holy Scriptures

Address, Thanksgiving, and Consolation.

The address of the letter:

v. 1. Paul, an apostle of Jesus Christ by the will of God, and Timothy, our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:

v. 2. Grace be to you and peace from God, our Father, and from the Lord Jesus Christ.

As in the first letter and in most of his other epistles, Paul’s personal interest in, and deep love for, the people won for Christ by his work caused him to expand the usual short form of address at the beginning of a Greek letter. He calls himself an apostle of Christ Jesus; he was sent out, commissioned, by the great Lord of the Church Himself. And he held this position, especially also with reference to the Corinthians, through the will of God, not by any frivolous choice. Timothy, his assistant, he names as a brother, not as coauthor, but as coworker, and as one who was well known to the Corinthians in that capacity. To the church, or congregation, of God Paul addresses himself, which owed its existence to the work of God through the Gospel. This congregation was established in Corinth; it was an organized body of such as confessed their belief in Jesus Christ. But in the second place it was addressed also to all the saints, to all the believers sanctified by faith, in the entire province of Achaia, to all other congregations that had been established from Corinth as a center and were intimately connected with the Corinthian Christians through the bond of their common belief and confession. Though not a circular letter in the full sense of the word, it was yet intended to serve a large circle of Christians united in the common cause of the Master.

The apostle’s opening greeting and wish has reference to the greatest and most wonderful gifts which the Christians possess: Grace and peace to you from God, our Father, and the Lord Jesus Christ. To the believers, God is the common Father, they are all His children by faith in Jesus Christ, the Lord; they are united by the bonds of a common love toward Him and toward one another. “Grace is the key-note of the Gospel; and peace, the traditional and beautiful salutation of the East, on Christian lips signifies not earthly peace merely, but the peace of God, Php_4:7 .”

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Address and greeting (2Co 1:1, 2Co 1:2). Thanksgiving for the comfort sent to him by God, wherein, as in his affliction which rendered it necessary, they sympathetically shared (2Co 1:3-11). He has earned a right to their sympathy by his sincerity (2Co 1:12-14). His change of purpose with respect to a visit to Corinth, with digression on the unchangeableness of the gospel (2Co 1:15-22). Explanation of his Reasons (2 Cor. 1:22-2 Cor. 2:4).

2Co 1:1

By the will of God (see 1Co 1:1). In the face of Judaizing opponents, it was essential that he should vindicate his independent apostolate (Act 26:15-18). And Timothy. Timothy had been absent from St. Paul when he wrote the First Epistle, and Sosthenes had taken his place, whether as amanuensis or merely as a sort of joint authenticator. Our brother; literally, the brother, as in 1Co 1:1. The brotherhood applies both to St. Paul and to the Corinthians; there was a special bond of brotherhood between all members of “the household of faith.” The saints. Before the name “Christians” had come into general use, “saints” (Act 9:13) and “brethren” were common designations or’ those who were “faithful in Christ Jesus” (Eph 1:1). In all Achaia. In its classical sense Achaia means only the northern strip of the Peloponnesus; as a Roman province the name included both Hellas and the Peloponnesus. Hero St. Paul probably uses it in its narrower sense. The only strictly Achaian Church of which we know is Cenchrea, but doubtless there were little Christian communities along the coasts of the Corinthian gulf. To the Church at Athens St. Paul never directly alludes. This letter was not in any sense an encyclical letter; but even if it were not read in other communities, the Corinthians would convey to them the apostle’s greeting.

2Co 1:2

Grace be to you and peace. On this pregnant synthesis of the Greek and Hebrew greetings, see 1Co 1:3; Rom 1:7.

2Co 1:3.

Blessed be God (Eph 1:3). This outburst of thanksgiving was meant to repress the relief brought to the overcharged feelings of the apostle by the arrival of Titus, with news respecting the mixed, but on the whole good, effect produced at Corinth by the severe remarks of his first letter. It is characteristic of the intense and impetuous rush of emotion which we often notice in the letters of St. Paul, that he does not here state the special grounds for this impassioned thanksgiving; he only touches upon it for a moment in 2Co 2:13, and does not pause to state it fully until 2Co 7:5-16. It is further remarkable that in this Epistle almost alone he utters no thanksgiving for the moral growth and holiness of the Church to which he is writing. This may be due to the fact that there was still so much to blame; but it more probably arose from the tumult of feeling which throughout this letter disturbs the regular flow of his thoughts. The ordinary “thanksgiving” for his readers is practically, though indirectly, involved in the gratitude which he expresses to God for the sympathy and communion which exists between himself and the Church of Corinth. Even the Father of our Lord Jesus Christ. The Greek is the same as in Eph 1:3, where, literally rendered, it is, “Blessed be the God and Father.” The same phrase is found also in 1Pe 1:3; Co 1Pe 1:3. The meaning is not, “Blessed be the God of our Lord Jesus Christ, and the Father of our Lord Jesus Christ” (although the expression, “the God of our Lord Jesus Christ,” occurs in Eph 1:17 : comp. Joh 20:17), but “Blessed be God, who is also the Father of our Lord Jesus Christ,” and who is therefore “our Father” by adoption and redemption, as well as our God by creation. The Father of mercies. This corresponds to a Hebrew expression, and means that compassionateness is the most characteristic attribute of God, and emanation from him. He is the Source of all mercy; and mercy

“Is an attribute of God himself.”

He is “full of compassion, and gracious, tong-suffering, and plenteous in mercy and truth” (Psa 86:15). “The Law,” says the Talmud, “begins and ends with an act of mercy. At its commencement God clothes the naked; at its close be buries the dead” (‘Sotah,’ f. 14, 1). Thus every chapter but one of the Koran is headed, “In the name of God the Compassionate, the Merciful;” and it is an Eastern expression to say of one that has died that. “he is taken to the mercy of the Merciful.” Comp. “Father of glory,” Eph 1:17; 1Co 2:8 (“of spirits,” Heb 12:9; “of lights,” Jas 1:17). The plural, “compassions,” is perhaps a plural of excellence, “exceeding compassion” (Rom 12:1), and may be influenced by the Hebrew word rachamim, often literally rendered by St. Paul “bowels.” The article in the Greek (“the Father of the compassions”) specializes the mercy. The God of all comfort. So in 2Co 13:11 God is called “the God of love and peace;” Rom 15:5, “the God of patience and of comfort;” Rom 2:15, “the God of hope.” This word “comfort” (unfortunately interchanged with “consolation” in the Authorized Version) and the word “affliction” (varyingly rendered by “trouble” and “tribulation” in the Authorized Version), are the keynotes of this passage; and to some extent of the whole Epistle. St. Paul is haunted as it were and possessed by them. “Comfort,” as verb or substantive, occurs ten times in Rom 2:3-7; and “affliction” occurs four times in succession. It is characteristic of St. Paul’s style to be thus dominated, as it were, by a single word (comp. notes on 2Co 3:2, 2Co 3:13; 2Co 4:2; see note on 2Co 10:8). The needless variations of the Authorized Version were well intentioned, but arose from a false notion of style, a deficient sense of the precision of special words, and an inadequate conception of the duties of faithful translation, which requires that we should as exactly as possible reflect the peculiarities of the original, and not attempt to improve upon them.

2Co 1:4

Who comforteth us. The “us” implies here, not only St. Paul and Timothy, but also the Corinthians, who are one with them in a bond of Christian unity which was hitherto undreamed of, and was a new phenomenon in the world. St. Paul always uses the first person in passages where he is speaking directly of individual feelings and experiences. In other passages he likes to lose himself, as it were, in the Christian community. The delicate play of emotion is often shown by the rapid interchanges of singular and plural (see 2Co 1:13, 2Co 1:15, 2Co 1:17; 2Co 2:1, 2Co 2:11, 2Co 2:14, etc.). The present, “comforteth,” expresses a continuous experience, with which the Christians of the first age were most happily familiar (Joh 14:16-18; 2Th 2:16, 2Th 2:17). In all our affliction. The collective experience of affliction is sustained by the collective experience of comfort. That we may be able to comfort. Thus St. Paul takes “a teleological view of sorrow.” It is partly designed as a school of sympathy. It is a part of the training of an apostle, just as suffering is essential to one who is to be a sympathetic high priest (Heb 5:1, Heb 5:2). In any trouble. The original more forcibly repeats the words, “in all affliction.” Wherewith we ourselves are comforted. By means of the comfort which God gives us, we can, by the aid of blessed experience, communicate comfort to others.

2Co 1:5

As the sufferings of Christ abound in us; rather, unto us. “The sufferings of Christ” are the sufferings which he endured in the days of his flesh, and they were not exhausted by him, but overflow to us who have to suffer as he suffered, bearing about with us his dying, that we may share his life (2Co 4:10). The idea is, not that he is suffering in us and with us, but that we have “a fellowship in his sufferings” (Php 3:17); Gal 2:20, “I have been crucified with Christ;” Heb 13:13, “Bearing his reproach.” Our sufferings are the sufferings of Christ because we suffer as he suffered (1Pe 4:13) and in the same cause. Aboundeth by Christ. If his sufferings, as it were, overflow to us, so too is he the Source of our comfort, in that he sendeth us the Comforter (Joh 14:16-18).

2Co 1:6

And; rather, but. The verse expresses the additional thought that the comfort (i.e. encouragement and strengthening) of the apostle, as well as his affliction, was not only designed for his own spiritual training, but was the source of direct blessing to his converts, because it enabled him, both by example (Php 1:14) and by the lessons of experience, to strengthen others in affliction, and so to further their salvation by teaching them how to endure (Rom 5:1-21 :34). The affliction brings encouragement, and so works endurance in us, and, by our example and teaching, in you.

2Co 1:7

And our hope of you is steadfast; literally, And our hope is steadfast on your behalf. The variations of text and punctuation in the verse do not materially affect the sense. The meaning is “And I have a sure hope that you will reap the benefits of our common fellowship with Christ in his affliction, and of the comfort which he sends, because I know that you have experienced the sufferings, and am therefore sure that he will send you the strength and the endurance. The close connection of tribulation and Divine encouragement are found also in Mat 5:4; 2Ti 2:12; 1Pe 5:10. The interchange of the two between teacher and taught is part of the true communion of saints (comp. Php 2:26).

2Co 1:8

For we would not, brethren, have you ignorant. This is a favourite phrase with St. Paul (Rom 1:13; Rom 11:25; 1Co 12:1; 1Th 4:13). Of our trouble; rather, about our affliction. He assumes that they are aware what the trouble was, and he does not specially mention it. What he wants them to know is that, by the help of their prayers and sympathy, God had delivered him out of this affliction, crushing as it was. Which came to us in Asia. Most commentators refer this to the tumult at Ephesus (Act 19:1-41.); and since St. Paul’s dangers, sicknesses, and troubles are clearly understated throughout the Acts, it is possible that the perils and personal maltreatment which were liable to occur during such a season of excitement may have brought on some violent illness; or, again, be may have suffered from some plots (1Co 16:9, 32; Act 20:19) or shipwreck (2Co 11:25). In Rom 16:4 he alludes again to some extreme peril. But St. Paul seems systematically to have made light of external dangers and sufferings. All his strongest expressions (see Rom 9:1-3, etc.) are reserved for mental anguish and affliction. What he felt most keenly was the pang of lacerated affections. It is, therefore, possible that he is here alluding to the overpowering tumult of feelings which had been aroused by his anxiety as to the reception likely to be accorded to his first letter. To this and the accompanying circumstances he alludes again and again (2Co 2:4, 2Co 2:12; 2Co 7:5, etc.). The sense of “comfort” resulting from the tidings brought by Titus (2Co 7:6, 2Co 7:7, 2Co 7:13) is as strong as that expressed in these verses, and the allusion to this anguish of heart is specially appropriate here, because he is dwelling on the sympathetic communion between himself and his converts, both in their sorrows and their consolations. That we were pressed cut of measure, above strength; literally, that toe were weighed down exceedingly beyond our power. The trial seemed too heavy for him to bear. The phrase here rendered “out of measure” occurs in 2Co 4:17; Rom 7:13; 1Co 12:31; Gal 1:13; but is only found in this particular group of letters. Insomuch that we despaired even of life. This rendering conveys the meaning. Literally it is, so that we were even in utter perplexity (2Co 4:8) even about life. “I fell into such agony of mind that I hardly hoped to survive.” Generally, although he was often in perplexity, he succeeded in resisting despair (2Co 4:8).

2Co 1:9

But; perhaps rather, yea. The word strengthens the phrase, “were in utter perplexity.” We had the sentence of death in ourselves. The original is more emphatic, “Ourselves in our own selves we have had.” Not only did all the outer world look dark to me, but the answer which my own spirit returned to the question,” What will be the end of it all?” was “Death!” and that doom still seems to echo in my spirit. The sentence; rather, the answer. The word is unique in the LXX. and the New Testament. In ourselves. Because I seemed to myself to be beyond all human possibility of deliverance. That we should not trust in ourselves. There was a divinely intended meaning in my despair. It was meant to teach me, not only submission, but absolute trust in God (see Jer 17:5, Jer 17:7). Which raiseth the dead. Being practically deadutterly crushed with anguish and despairing of deliveranceI learnt by my deliverance to have faith in God as one who can raise men even from the dead.

2Co 1:10

From so great a death. From a state of dejection and despair, which seemed to show death in all its power (see 2Co 4:10-12). And doth deliver. Perhaps a pious marginal gloss which has crept into the text of some manuscripts. We trust; rather, we have set our hope. That. This word is omitted in some good manuscripts, as also are the words, “and doth deliver.” He will yet deliver us. This implies either that the perils alluded to were not yet absolutely at an end, or St. Paul s consciousness that many a peril of equal intensity lay before him in the future.

2Co 1:11

Ye also helping together by prayer for us. St. Paul had a deep conviction of the efficacy of intercessory prayer (Rom 15:30, Rom 15:31; Php 1:19; Phm 1:22). By the means of many persons; literally, from many faces. Probably the word prosopon here has its literal meaning. The verse, then, means “that from many faces the gift to us may be thankfully acknowledged by many on our behalf.” God, he implies, will be well pleased when he sees the gratitude beaming from the many countenances of those who thank him for his answer to their prayers on his behalf. The word for “gift“ is charisma, which means a gift of grace, a gift of the Spirit (1Co 12:4).

2Co 1:12-14

Vindication of his right to their sympathy.

2Co 1:12

For our rejoicing; rather, for our boasting is this. My expression of confidence in your sympathy with me may sound like a boast, but my boast merely accords with the testimony of my conscience that I have been sincere and honest to all, and most of all to you. The testimony of our conscience. To this St. Paul frequently appeals (Act 23:1-35. 1; Act 24:16; Rom 9:1; 1Co 4:4). In simplicity; rather, in holiness. The best reading is (, A, B, C, K), not . “Holiness” seems to have been altered to “simplicity,” both on dogmatic grounds and because it is a rare word, only occurring in Heb 12:10. And godly sincerity; literally, sincerity of God; i.e. sincerity which is a gift of Divine grace (comp. “peace of God,” Php 4:7; “righteousness of God,” Rom 1:17). For the word used for “sincerity,” see note on 1Co 5:8. Not with fleshly wisdom, but by the grace of God. The preposition in both clauses is “in.” The grace of God was the atmosphere which the apostle breathed, the sphere in which he worked. We have had our conversation. We lived and moved. The word “conversation” originally meant “mode of life,” and is used to translate both anastrophe and politeuma, which means properly “citizenship.” The exclusive modern sense of “conversation” is not earlier than the last century. In the world; i.e. in my general life as regards all men. More abundantly to you-ward. Sincerity, holiness, the signs of the grace of God, were specially shown by the apostle towards the Corinthians, because they were specially needed to guide his relations towards a Church which inspired him with deep affection, but which required special wisdom to guide and govern. The fact that, in spite of all his exceptional care, such bitter taunts could still be levelled at him, shows that he had not been mistaken in supposing that no Church required from him a more anxious watchfulness over all his conduct.

2Co 1:13

For we write none other things unto you, etc. Remarks like these obviously presuppose that the conduct and character of St. Paul had been misrepresented and calumniated. The perpetual recurrence to a strain of self-defence would have been needless if some oneprobably Titushad not told St. Paul that his opponents accused him of insincerity. Here, therefore, he tells them that he is opening out his very heart towards them. What he had to say to them and of them was here set forth without any subterfuges or arrieres pensees. He had nothing esoteric which differed from exoteric teaching. It is a melancholy thought that even such a one as Paul was reduced to the sad necessity of defending himself against such charges as that he intrigued with individual members of his Churches, wrote private letters or sent secret messages which differed in tone from those which were read in the public assembly. Or acknowledge; rather, or even fully know; i.e. from other sources. The paronomasia of the original cannot be preserved in English, but in Latin would be “Quae legitis aut etiam inteltigitis.” And I trust even to the end; rather, but I hope that, even unto the end, ye will fully knoweven as ye fully knew us in partthat we are your subject of boast. After telling them that they have in this letter his genuine and inmost thoughts, he adds that “even as some of them (for this seem to be implied by the ‘in part’) already knew well that the mutual relations between him and them were something wherein to glory, he hopes that they will appreciate this fact, even to the end.” He knows that some honour him; he hopes that all will do so; but he can only express this as a hope, for he is aware that there are calumnies abroad respecting him, so that he cannot feel sure of their unbroken allegiance. Such seems to be the meaning; but the state of mind in which St. Paul wrote has evidently troubled his style, and his expressions are less lucid and more difficult to unravel in this Epistle than in any other. To the end. The expression is quite general, like our “to the last.” He does not seem definitely to imply either to the end of his life or to the coming of Christ, which they regarded as the end of all things, as in 1Co 1:8; 1Co 15:24; Heb 3:6.

2Co 1:14

In part. Not as a whole Church. Some only of the Corinthians had been faithful to his teaching and to himself. (For the phrase, see Rom 11:25; Rom 15:15, Rom 15:24; 1Co 11:18; 1Co 12:27; 1Co 13:9) Rejoicing; rather, ground of boast, as in 2Co 9:3; Rom 4:2, “whereof to glory;” 1Co 5:6. In 1Co 5:12 the substantive means “the act of rejoicing.” The word is characteristic of this group of Epistles, in which it occurs forty-six times, Even as ye also are ours. This clause takes away all semblance of self-glorification. In 1Th 2:19, 1Th 2:20 and Php 2:16 he expresses the natural thought that a teacher’s converts are, and will be in the last day, his “crown of exultation.” Here alone he implies that they may glory in him as he in them. The thought, however, so far frond being egotistical, merely indicates the in. tense intercommunion of sympathy which existed between him and them. He does but place himself on a level with his converts, and imply that they mutually gloried in each other. In the day of the Lord Jesus (see on 1Co 3:13).

2Co 1:15-22

His change of purpose in visiting Corinth.

2Co 1:15

In this confidence. In reliance on the mutual respect and affection which exists between us. I was minded. The stress is partly on the tense: “my original desire was.” When speaking of matters purely personal, St. Paul generally reverts to the first person. To come unto you before. I meant to visit you, first on my way to Macedonia, and again on my return from Macedonia, as explained in the next verse. A second benefit; rather, a second grace. There is another reading, , joy, and the word itself sometimes has this sense (as in Tobit 7:18), but not in the New Testament. Here, again, there is no boastfulness. St. Paul, filled as he was with the power of the Holy Spirit, was able to impart to his converts some spiritual gifts (Rom 1:11), and this was the chief reason why his visits were so eagerly desired, and why his change of plan had caused such bitter disappointment to the Corinthians. The importance of the Church of Corinth, its central position, and its unsettled state made it desirable that he should give them as much as possible of his personal supervision.

2Co 1:16

To be brought on my way (see note on 1Co 16:6) toward Judaea (1Co 16:4-6).

2Co 1:17

When I therefore was thus minded. Without saying in so many words that all this plan was now given up, he proceeds to defend himself against the charges which had been evidently brought against him by his opponents. The Corinthians were aware that he no longer meant to come to them direct from Ephesus. They had certainly been informed of this by Titus, and he had indeed briefly stated it in 1Co 16:5. Their disappointment had led some of them into angry criticisms upon the “indecision” of the apostle, the more so because he had (out of kindness, as he here shows) spared them the pain of expressing his reasons. Did I use lightness? Was this change of plan a sign of “the levity” with which some of you charge me? Or the things that I purpose, do I purpose according to the flesh, etc.? Every phrase in this clause is of ambiguous meaning. For instance, the “or” may imply another charge, namely, that his purposes are carnal, and therefore capricious; or it may be the alternative view of his conduct, stated by way of self-defencenamely, “Does my change of plan imply that I am frivolous? or, on the contrary, are not my plans of necessity mere human plans, and therefore liable to be overruled by God’s will?” Thus the meaning of the “or” is doubtful, and also the meaning of” according to the flesh.” Generally this phrase is used in a bad sense, as in 2Co 10:2 and Rom 8:1; but it may also be used to mean “in a human way,” as in 2Co 5:16. That with me there should be yea yea, and nay nay. There is probably no clause in the New Testament of which the certain sense must be left so indeterminate as this.

(1) The Authorized Version gives one way of taking the clause. The grammar equally admits of the rendering.

(2) That with me the yea should be yea, and the nay nay. Whichever rendering we adept, it may be explained in accordance with the view indicated in the last note. “I was not showing the levity which my opponents speak of, but my purposes are necessarily mere human purposes, and therefore my ‘yes’ and ‘no’ can be only ‘yes’ and ‘no’ when I make a plan. My ‘yes’ or ‘no’ may be overruled by the Spirit (Act 16:7) or even hindered by Satan, and that more than once (1Th 2:18).” “With me,” i.e. as far as I am concerned, I can only say “yes” or” no;” but l’homme propose, Dieu dispose. His intended double visit to them was prevented, not by any frivolity of his, but, as he afterwards shows, by their own unfaithfulness and his desire to spare them. There is yet a third way of taking it which involves a different meaning”In order that with me the ‘yea yea ‘ may be also ‘ nay nay,'” Am I inconsistent? or, are my purposes merely carnal purposes, in order that my “yes yes” may be, as far as I am concerned, no better than “no no”like the mere shifting feebleness of an aimless man? A fourth way of taking the clause, adopted by St. Chrysostom and many others, is, “Do I plan after the flesh, i.e. with carnal obstinacy, so that my ‘ yea’ and ‘nay’ must be carried out at all costs?’ This suggestion can hardly be right; for St. Paul was charged, not with obstinacy, but with indecision. The phrases, “yea” and “nay,” as mentioned in Mat 5:37 and Jas 5:12, throw no light on the passage, unless indeed some one had misquoted against St. Paul our Lord’s words as a reason for adhering inviolably to a plan once formed. Of these various methods I adopt the first, because it seems to be, on the whole, most in accordance with the context. For on that view of the passage he contents himself with the remark that it cannot be inconsistency or levity on his part to alter plans which are liable to all the chance and change of ordinary circumstances; and then tells them that there was one part of his teaching which has nothing to do with mere human weakness, but was God’s everlasting , “yes;” after which he explains to them the reason why he decided not to come to them until he had first visited Macedonia, and so to give them one visit, not two.

2Co 1:18

But as God is true; rather, but God is faithful, whatever man may be (1Co 1:9; 1Co 10:13; 1Th 5:24; 2Th 3:3; 1Jn 1:9). Our word towards you, etc. The verse should be rendered, But God is faithful, because (faithful herein, that) our preaching to you proved itself to be not yea and may. Whatever you may say of my plans and my conduct, there was one thing which involved an indubitable “yea,” namely, my preaching to you. In that, at any rate, there was nothing capricious, nothing variable, nothing vacillating. St. Paul, in a manner characteristic to his moods of deepest emotion, “goes off at a word.” The Corinthians talked of his “yea” and “nay” as though one was little better than the other, and neither could be depended on; well, at any rate, one thing, and that the most essential, was as sure as the faithfulness of God.

2Co 1:19

For. This is a proof of what he has just said. His preaching was as firm as a rock; for, tried by time, it had proved itself a changeless” yea,” being a preaching of Christ, the same yesterday, today, and forever. By me and Silvanus and Timotheus. They are mentioned because they had been his companions in the first visit to Corinth (Act 18:5), and he wishes to show that his preaching of Christ had never wavered. “Silvanus” (1Th 1:1; 2Th 1:1) is the “Silas” of Act 15:22. He disappears from the New Testament in this verse, unless he be the “Silvanus” of 1Pe 5:12. Was not yea and nay, but in him was yea. “Became not (proved not to be) yes and no (in one breath, as it were, and therefore utterly untrustworthy), but in him there has been a yea.” The perfect, “has become,” means that in him the everlasting” yes” has proved itself valid, and still continues to be a changeless affirmation (Heb 13:8).

2Co 1:20

For all the promises of God in him are yea; rather, For so many as be the promises of God, in him is the yea. All the promises of God find in him their unchangeable fulfilment. He was “a minister to confirm the promises” alike to the Jews and the Gentiles (Rom 15:8, Rom 15:9); and “the premise of the eternal inheritance” can only be fulfilled in him (Heb 9:15). And in him Amen. The true reading is,” Wherefore by him also is the Amen to God, uttered by us to his glory” (, A, B, C, F, G, etc.). In Christ is the “yea” of immutable promise and absolute fulfilment; the Church utters the “Amen” of perfect faith and grateful adoration. Here, as in 1Co 14:16, we have a proof of the ancientness of the custom by which the congregation utters the “Amen” at the end of praise and prayer. But as the “yea” is in Christ, so it is only through him that we can receive the grace to utter aright the “Amen” to the glory of God.

2Co 1:21

Now he that stablisheth us. They will have seen, then, that steadfastness not levity, immutability not vacillation, has been the subject of their teaching. Who is the Source of that steadfastness? God, who anointed us and confirmed us, and you with us, into unity with his Anointed. With you. We partake alike of this Christian steadfastness; to impugn mine is to nullify your own. In Christ; rather, into Christ, so as to be one with him. They are already “in Christo;“ they would aim more and more to be established “in Christurn.” Who anointed us. Every Christian is a king and priest to God, and has received an unction from the Holy One (1Jn 2:20, 1Jn 2:27).

2Co 1:22

Who hath also sealed us. We cannot be deconsecrated, disanointed. Still less can the confirming seal be broken. He continues to dwell on the conception of the unchangeableness of God and of the gospel into which he had been incidentally led by the charge of “lightness.” The earnest of the Spirit. The promises which we have received are not mere promises, they are already so far fulfilled to us and in us as to guarantee hereafter their plenary fruition. Just as in money bargains “earnest money,” “money on account,” is given, in pledge that the whole will be ultimately discharged, so we have “the earnest of the Spirit” (2Co 5:5), “the firstfruits of the Spirit” (Rom 8:23), which are to us “the earnest” or pledge money that we shall hereafter enter upon the purchased possession (Eph 1:13, Eph 1:14). We now see the meaning of the “and.” It involves a climaxthe promise is much; the unction more; the seal a still further security (Eph 4:30; 2Ti 2:19); but beyond all this we have already a part payment in the indwelling of the Present of God (Rom 5:5; Rom 8:9; Gal 4:6). The word arrabon, rendered “earnest,” has an interesting history. It is very ancient, for it is found () in Gen 38:17, Gen 38:18, and comes from a root meaning “to pledge.” It seems to be a Phoenician word, which had been introduced into various languages by the universality of Phoenician commerce. In classical Latin it is shortened into arrha, and it still exists in Italian as aura, in French as arrhes. The equivalent Hebrew figure is “firstfruits” (Rom 8:23).

2Co 1:23

Moreover I call God for a record; rather, But I call God for a witness. At this point, to 2Co 2:4, he enters for the first time on the kindly reasons which had led him to forego his intended earlier visit. He uses a similar adjuration in 2Co 11:31; and although these appeals may be due in part to the emotional fervour of his temperament, yet he would hardly have resorted to them in this self defence, if the calumnies of his enemies had not gained much credence. The French proverb, Qui s’excuse s’accuse, is often grossly abused. The refutation of lies and slanders is often a duty, not because they injure us, but because, by diminishing our usefulness, they may injure others. Upon my soul. Not “to take vengeance on my soul if I lie,” but to confirm the appeal of its honesty and integrity. By the use of such “oaths for confirmation,” St. Paul, no less than other apostles, shows that he understood our Lord’s rule, “Let your communication be, Yea, yea; Nay, nay,” as applying to the principle of simple and unvarnished truthfulness of intercourse, which requires no further confirmation; but not as a rigid exclusion of the right to appeal to God in solemn cases and for good reasons. To spare you. This postponement of the intended visit was a sign of forbearance, for which they should have been grateful. After all that he had heard of them, if he had come at all, it could only have been “with a rod” (1Co 4:21). I came not as yet. The rendering is erroneous. It literally means “I no longer came,” i.e. I forbore to come as I had intended.

2Co 1:24

Not for that we have dominion over your faith. The expression, “to spare you,” might have been resented as involving a claim “to lord it over their faith.” He had, indeed, authority (1Co 4:21; 2Co 10:6; 2Co 13:2, 2Co 13:10), but it was a purely spiritual authority; it was valid only over those who recognized in him an apostolic commission. St. Peter, no less than St. Paul, discourages the spirit of ecclesiastical tyranny (1Pe 5:3). But are helpers of your joy. We are fellow-helpers of your Christian joy, and therefore I would not come to cause your grief. That was how I desired to spare you. The object of my visits is always “for your furtherance and joy of faith” (Php 1:25). For by faith ye stand. The expression is not a mere general principle, but explains his disclaimer of any desire “to lord it over their faith.” As far as their “faith” was concerned, they were not to blame; that remained unshaken, and was independent of any visit or authority of St. Paul. But while “in respect of faith ye stand” (Eph 6:13), there are other points in which you are being shaken, and in dealing with these I should have been obliged to take severe measures, which, if I postponed my visit, would (I hoped) become unnecessary.

HOMILETICS

2Co 1:1, 2Co 1:2

The will of God.

“Paul, an apostle of Jesus Christ,” etc. Here are three subjects of thought.

I. THE SUPREME LAW. “By the will of God.”

1. God has a will. He is, therefore, personality, free and intelligent. His will explains the origin, sustenance, and order of the universe. His will is the force of all forces, the law of all laws.

2. God has a will in relation to individual men. He has a purpose in relation to every man, every man’s existence, mission, and conduct. His will in relation to moral beings is the standard of all conduct and the rule of all destiny. Love is its primal fount or mainspring.

II. THE APOSTOLIC SPIRIT. Judging from what Paul says here, we observe:

1. The apostolic spirit involves subjection to Christ. “An apostle of Jesus Christ.” Christ is the moral Master; he the loving, loyal servant.

2. The apostolic spirit is that of special love for the good. He calls Timothy his “brother,” and towards “the Church of God which is at Corinth, with all the saints which are in all Achaia,” he glows with loving sympathy. Love for souls, deep, tender, overflowing, is the essential qualification for the gospel apostolate or ministry.

III. THE CHIEF GOOD.

1. Here is the highest good. “Grace and peace.” He who has these has the summum bonum.

2. Here is the highest good from the highest Source: “From our Father, and from the Lord Jesus Christ.”

2Co 1:3-5

The God of Christianity.

“Blessed he God, even the Father,” etc. The God of nature is revealed in nature as the Almighty and the All-wise. “The invisible things of the world are clearly seen, being made visible by the things that are seen, even his eternal power and Godhead.” But God in Christianity appears in three aspects.

I. AS THE FATHER OF THE WORLD‘S REDEEMER. “Blessed be God, even the Father of our Lord Jesus Christ.” Jesus Christ is the world’s Redeemer, and the world’s Redeemer is the Son of God. “This is my beloved Son, in whom I am well pleased.”

II. AS THE SOURCE OF MAN‘S MERCIES. “The Father of mercies, and the God of all comfort,” or the merciful Father. Mercy implies something more than mere benevolence; it is a modification of goodness; it implies sorrow and suffering. God is good to all, but he is merciful to the afflictedhe compassionates and comforts them. God in nature does not appear as the God of mercy and comfort for the fallen and the lost.

III. AS THE COMFORTER OF AFFLICTED SAINTS. “Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble,” etc. The best of men have their tribulations here. Most, if not all, the men who have entered heaven have passed through much tribulation.

1. He comforts his afflicted people “in all their tribulations.” Whatever the nature and variety of affliction, he has suitable and adequate comfort to bestow. Moral remorses, worldly losses, social bereavements,he has a healing balm for all.

2. He comforts his afflicted people, that they may be able to administer comfort to others. “That we may be able to comfort them which are in any trouble.” Affliction is necessary to qualify us to sympathize with and administer comfort to others. “They comfort others who themselves have borne,” says Sophocles. By affliction Christ qualified himself to comfort others. “We have not a High Priest that cannot be touched with the feeling of our infirmities,” etc.

2Co 1:6-11

Personal sufferings.

“And whether we be afflicted, it is for your consolation,” etc. The words suggest a few remarks concerning personal sufferings.

I. THEY ARE OFTEN EXPERIENCED IN THE BEST OF ENTERPRISES. What a glorious enterprise Paul and his fellow apostles were engaged in!nothing less than the restoration of mankind to the knowledge, image, and friendship of the great God. Yet how great their sufferings! “We were pressed out of measure, above strength, insomuch that we despaired even of life.”

II. THEY ARE EVER NECESSARY FOR THE RENDERING OF THE HIGHEST SERVICE TO MANKIND. “Whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer.” The apostle here teaches that his sufferings and those of his colleagues were vicarious. He and his colabourers incurred them in their endeavours to extend the gospel, and they had the “consolations” which came to him, qualified him to sympathize with and administer comfort to all who were in the same trying condition. Paul could say to the sufferers at CorinthWe were in sufferings and were comforted; you are in sufferings and may participate in the same comfort. If you are partakers of the same kind of suffering, that is, suffering on account of your religion, you shall also be partakers of the same comfort. Suppose a man who had been restored from a certain disease by a certain specific were to meet another suffering under a complaint in all respects identical, and were to say to the manI can not only sympathize with you, but I can assure you of that which will cure you, for it has cured me;this, perhaps, may serve as an illustration of the apostle’s meaning here; and this every true Christian man who has suffered can say to allI was in your condition, I was restored; I can sympathize with you, and I urge the same means of restoration,

III. THEIR DETAILMENT PURELY FOR THE GOOD OF OTHERS IS JUSTIFIABLE. Paul says, “We would not, brethren, have you ignorant of our trouble.” There is a wonderful tendency in men to parade their sufferings and their trials, to spread them out before men, in order to enlist their sympathy and excite commiseration. This is selfish, is not justifiable. Christperhaps the greatest of all sufferersnever did this: in rids respect, “he opened not his mouth.” But to declare sufferings in order to benefit others, to give them courage and comfort, and to establish between you and them a holy unity in the Divine cause, this is right, this is what Paul does here. He does it that they may believe in his sympathy and seek the comfort which he himself experienced.

IV. THEIR EXPERIENCE OFTEN PROVES A BLESSING TO THE SUFFERER. They seem to have done two things for Paul.

1. To have transferred his trust in himself to trust in God. “We had the sentence of death in ourselves, that we should not trust in ourselves, but in God.” Paul no doubt felt that he was brought near unto death, to the very extreme of suffering, and that led him to look away from self, to put his trust in God. When affliction does this it is indeed a blessing in disguise. When it detaches us from the material and links us to the spiritual, takes us away from self and centres us on God, then, indeed, it worketh out for us a “far more exceeding and eternal weight of glory.”

2. To have awakened prayers by others on his behalf. “Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our own behalf.”

2Co 1:12

Conscience and the inner life of man.

“For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.” Three remarks are suggested.

I. WHAT IS GOING ON IN THE SOUL CONSCIENCE OBSERVES. This is implied in its “testimony.” The eye of conscience pierces into the deepest secrets of motives, and is cognizant of all our hidden impulses, thoughts, and aims. We may appear sincere to others, but hypocrites to conscience; hypocrites to others, but true to conscience. Conscience is the best judge.

II. WHATEVER IS GOOD IN THE SOUL CONSCIENCE APPROVES.

1. Paul’s conscience approved of his inner principleshis “simplicity” or holiness, and “sincerity.” On these elements it has ever smiled and will ever smile, but not on “fleshly wisdom,” carnal policy, and worldly expediency.

2. Paul’s conscience approved of his external demeanour. “We have had our conversation in the world, and more abundantly to you-ward.” His outward conduct was the effect and expression of his inner life. Conscience smiles on every holy deed, however mean in the sight of men.

III. WHATEVER IS JOYOUS IN THE SOUL CONSCIENCE OCCASIONS. “Our rejoicing is this,” or, “our glorying is this.” Where there is not an approving conscience there is no real, moral joy. Its “well done” sets the soul to music; with its approval we can stand, not only calm and serene, but even triumphant, under the denunciations of the whole world. Dr. South says, “Conscience is undoubtedly the grand repository of all those pleasures which can afford any solid refreshment to the soul; when this is calm and serene, then properly a man enjoys all things, and, what is more, himself; for that he must do before he can enjoy anything else. It will not drop but pour in oil upon the wounded heart; it will not whisper but proclaim a jubilee to the mind.”

2Co 1:15-22

Possessions of a genuine Christian.

“And in this confidence,“ etc. These verses may he regarded as indicating what every genuine disciple of Christthat is, every Christly manpossesses now and here.

I. HE POSSESSES MORAL STABILITY. Paul is here writing on the defensive; indeed, the whole tone of his letter is apologetic. Because he did not visit the Corinthians according to his first promise, they perhaps pronounced him fickle, vacillating, untrue to his word. Against this he protests. “And in this confidence I was minded to come unto you before, that ye might have a second benefit; and to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judaea.” Here he admits his intention and his promise, but in reply says emphatically, “When I therefore was thus minded, did I use lightness?” etc. He claims stability, and the stability which he claims is possessed by all true Christians.

1. A stability of purpose. “As God is true, our word toward you was not yea and nay.” What we said we meant; there was no equivocation, no “yea” and “nay” in the same breath. In defending his veracity:

(1) He makes an asseveration. “As God is true,” or as God is faithful, we meant to perform what we promised.

(2) He indicates an incongruity. “For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. For all the promises of God in him are yea,” etc. He means to say that the gospel which he had preached to them necessarily bound him to faithfulness. Christ, in whom he lived and for whom he laboured, was the grand Reality, the “Amen,” the Truth. The idea of a man in Christ being unveracious, untruthful, was preposterous. An untruthful man cannot be a Christian. This the apostle means and declares.

2. A stability of character. “Now he which stablisheth us with you in Christ, and hath anointed us, is God.” The stability he claims for himself he accedes to all the Christians at Corinth. How blessed to have the heart fixed, their character “in Christ” established, “rooted and grounded in love”!

II. HE POSSESSES DIVINE CONSECRATION. He that “hath anointed us is God.” Among the Jews in olden times, kings, priests, and prophets were set apart to their offices by anointing them with oil; hence here the word “anointed” means they were consecrated by God to a Christly life and labour. A truly Christian man is divinely consecrated, not to a mere office, but to the noblest character and the sublimest mission. As such he has God’s seal on him, “who hath also sealed us.”

III. HE POSSESSES A PLEDGE OF THE HIGHEST PROGRESS. “Given the earnest of the Spirit in our hearts.” “Let us,” says F.W. Robertson, “distinguish between an earnest and a pledge. A pledge is something different in kind given in assurance of something else, as when Judah gave his staff and ring in pledge for a lamb which he promised should be given afterwards. But an earnest is part of that thing which is eventually to be given, as when the grapes were brought from Canaan, or as when a purchase is made and part of the money is paid down at once.” There is no finality in the life of goodness; it passes on from “strength to strength,” from “glory to glory.” In every step, after the first, up the celestial mountains, the scenes widen and brighten, and the breezes become more balmy and invigorating as we advance. He who has the Christly life within has already Paradise in germ.

2Co 1:23, 2Co 1:24

A threefold theme.

“Moreover I call God for a record,” etc. In these verses we have three things worthy of note.

I. THE FULFILMENT OF A PROMISE ADJOURNED. “Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.” Paul here, in the most solemn way, assigns the reason why he had adjourned his promised visit to Corinth. It was not for his personal convenience, or from a change of purpose, or from any indifference towards them, but on the contrary, out of tender regard to their feelings”to spare you I came not.” Knowing the prevalence of the spirit of schism and disorder which had crept into the Church, he shrank from the exercise of that discipline which of necessity would inflict great pain. Hence, hoping that the admonishing letter which he bad addressed to them would have the effect he desired upon them, he delayed. Surely a love so generous, so pure, and exquisitely sympathetic, would justify, if not the breaking of a promise, the postponement of its fulfilment, Regard for the feelings of others, it has been said, is the grand characteristic of the “gentleman.” Anyhow, it is an essential element in personal Christianity.

II. AUTHORITY OVER THE FAITH OF OTHERS DISCLAIMED. “Not for that we have dominion over your faith.” Had we desired to set up a lordship over you, we might have hastened to you at once, but we respected your feelings, and sought your happiness. The authority which Paul here disclaims has been assumed by priestly ecclesiastics in all times. It is the very spirit of priestism. The minister, whoever he may be, to whatever Church he belongs, who endeavours to make men believe that his own personal ministry, or the ministry of his denomination, is the special ministry of heaven, and essential to the salvation of mankind, has in him the intolerant spirit of the priest, he seeks dominion over the faith of men, he would restrain liberty of thought, and subject the minds of men to his credenda. These men, whether Papists or Protestants, Churchmen or Nonconformists, outrage the spirit of the mission they have received, and inflict untold mischief on the minds of men.

III. THE TRUE WORK OF A GOSPEL MINISTER. “But are helpers of your joy.” He is a helper, not a lord; a helper, not a substitute. A true minister is:

1. To help men to think aright. To think aright is to think on the right subject, in the right way.

2. To help men to feel aright. Feel aright in relation to self, mankind, the universe, and God.

3. To help men to believe aright. “By faith ye stand.” Spiritually men can only “stand” by faith, and the work of a true minister is to help people to “stand” by “faith” on the right foundation. When will ministers come to feel that they are the spiritual “helpers” of the people; to help them, not by doing their work for them, but to assist them in working for themselves?

HOMILIES BY C. LIPSCOMB

2Co 1:1, 2Co 1:2

Salutation.

It is a greeting from Paul, an apostle of Christ Jesus, and from “‘Timothy our brother,” instead of Sosthenes, as in the First Epistle. It is to the Church of God at Corinth, with all the saints in the whole of Achaia, all connected in the province with the central Church at Corinth. “Beginning at Jerusalem”the holy city was to be the starting point. Antioch, Caesarea, Thessalonica, Corinth, Ephesus, Rome, were to be early reached by the gospel. Community centres were to become Church centres, so that the social idea of Christianity should have prompt and impressive development. As usual with St. Paul, “Grace be to you and peace,” opening and closing with the word so comprehensive, so precious, “grace.”L.

2Co 1:3-11

Thanksgiving in the midst of tribulation; uses of sorrow; comforting others; personal references.

The ascription begins with “blessed,” the strongest term the apostle could employ as representing the highest and strongest emotions, the head-word in the vocabulary of gratitude and praise, found in the Old and New Scriptures, and common to Jews and Gentile Christians. “Blessed;” the best in us acknowledging the God of grace, an anthem in a single utterance, and embodying the whole nature of man in reverence and adoration. “Blessed be God, even the Father of our Lord Jesus Christ;” not only God, but the Father of our Lord Jesus Christ, and a Father to us in him. What significance Christ gave to the word “father” we all know. It is the root-word of the Lord’s Prayer, every ascription and every petition being but an offshoot from “Our Father which art in heaven.” So of the entire Sermon on the Mount; it is the motive to trust Providence, the reason to be like God, the ground of brotherhood, the inducement to forgive those who offend us, the inspiration of each duty, each sacrifice, and the joy and strength of each beatitude. So of the last conversations and discourseall of the Father and of the Son in him, and the disciples in the Son. So after the Resurrection, “My Father and your Father.” St. Paul rejoiced in the word. Nor did he hesitate to use on Mars’ Hill the quotation,” We are also his offspring,” and from this point of view expose the error and sin of idolatry. And wherever he comes to give it the fulness of its import, as in Rom 8:1-39., his heart overflows with feeling. Here (Rom 8:3) he is also the “Father of mercies, and the God of all comfort,” and no matter how the mercies reach us and what their nature and connections, they are from the Father as the God of all comfort. Physical and spiritual blessings, a visit from Stephanas, the return of Titus, good news from Corinth,all alike are mercies from the Father, the God of all comfort. One may lose himself in the omnipresence of Jehovah and be overwhelmed by its sublimity, but it is a very practical doctrine with the apostle, a constant reality, and he feels it deeply because he feels it always. “Not far from every one of us.” How can he be, when “we live and move and have our being” in]aim? We say these great words, but with what little consciousness of their massive import! Reason tries in vain to comprehend omnipresence; imagination labours and sinks under its images; while the humble and docile heart accepts the grandeur of God’s presence in immensity as the grandeur of his nearness in all the affairs of life. “God of all comfort” because “Father of mercies;” the mercies very welcome to him just then in that sore emergency, and the fatherhood of God in Christ unspeakably dear. it enlivened the sense of special providence in his soul; it was the Comforter whom Christ had promised as more than a compensation for his absence, and. while this Comforter was never taken from him, yet, as occasion demanded, his Divine manifestations were augmented. Just as we need human sympathy, assurances of human friendship and love, more at some times than at others, so need we the Consoler, and to this varying want he adapts himself in the infinitude of his power and tenderness. No soul is saved, we may suppose, on an unvarying plan; no soul is cheered and strengthened by a rigid monotony of spiritual influence. “The wind bloweth where it listeth,” a zephyr, a breeze, a gate, but in all the wind. “So is every one that is born of the Spirit.” “Blessed be God,” not only for “mercies” and “comfort,” but for them in particular adaptations to seasons and experiences that doubly endear the gracious offices of the Paraclete. Now, these words of praise naturally lead us to expect a justification of their special utterance, and we have it immediately. “Who comforteth us in all our tribulation,” and for what purpose? Titus and Timothy had brought him much cheer and consolation, and why? Was it just to revive his drooping spirit? Just to assuage his personal pain, soothe his unquiet nerves, invigorate his tone of mind? Nay; consolation was not selfish. Happiness is not exclusively or even mainly for its possessor. “Doth God take care for oxen?” Yea; for the owner of oxen too in his providence over the beast. The tribulation had not fallen on St. Paul because of anything peculiar to him; it was vicarious; and the comfort had been granted, not in his behalf alone, but that he might know how to console others. This is his statement: “That we may be able to comfort them which are in any trouble.” If the Holy Ghost is the Comforter, we are his agents, and, just as the gospel of doctrine reaches you from him through us, so too the gospel of consolation comes to your hearts through our hearts. Look at what the apostolic office meant. Far more than preacher, organizer, administrator, leader, champion, was included in its high duties and arduous responsibilities. To console was one of its greatest tasks. Everywhere the dejected were to be lifted up, the discouraged animated, the afflicted taught to hope. To be a physician to suffering souls was a cease- less requisition on St. Paul. Think of what it entailed on such a man as he. Think of but one aspect of the mattertension of sensibility. The exhaustion consequent on the unceasing strain upon sensibility is the hardest of all things to bear. It opens the door to all manner of temptations. It is the crucial test of manly fortitude, Now, the quality of emotion has much more to do with the exhaustion of the nervous system than the quantity. Every preacher knows that a funeral occasion on which he has to officiate is a severer tax on his nerves than half a dozen ordinary pulpit services. The more solemn, and especially the more pathetic, the circumstances, the more rapid and complete the subsequent exhaustion. Think now of what St. Paul had to endure in this kind of apostolic experience, and that too without a respite; how many thorns rankled besides “the thorn in the flesh;” and how many hearts bled in that one bleeding heart of his. Just now, moreover, he was suffering greatly on account of the Corinthians. This will appear hereafter. The main point before us isHow was he qualified to be a consoler? What Ms discipline, what his education, for this beautiful and holy service? Ah, Tarsus and Jerusalem, Gamaliel, all other teachers, pass out of view in this deepest and most personal of all culture, and the Holy Ghost and the man are the only parties to the work. “By the comfort wherewith we ourselves are comforted of God.” Talking from the intellect is in such a case of no avail. A man must have been a sufferer, must have felt Christ in his sufferings, must have abounded in these “sufferings of Christ,” as St. Paul designates his afflictions, before he can be fitted to minister unto others. Only sorrow can speak to sorrow. Notice the correspondence in the degree; if the sufferings of Christ abounded, so “our consolation also aboundeth by Christ.” “By the sufferings of Christ abound in us” (“unto us,” Revised Version), we understand the apostle to mean his fellowship with Christ in suffering the ills and sorrows that came ,.Ton him as an apostle and as a man because of his spiritual union with Christ. Mediation in all its offices, in the peculiar and exclusive work of Christ as the one Reconciler and Healer, in the subordinate and imperfect operations of human sympathy, is essentially painful. And allowing for the infinite distinction between the Divine Sufferer and. human sufferers, there is vet a unity in suffering predicable of Christ and the members of his mystical body. For it is the capacity to suffer which is the dignity and glory of our nature. We are God-like in this quality. It is the basis of all grand excellence, nor can our innate love of happiness nor any other ideal of our being have its fulfilment except through that kind of sorrow which Christians undergo in the Man of sorrows. Ver, 6 emphasizes this fact. If we are afflicted, argues he, it is for your good, that we may be instrumental in your salvation, and that grace may abound to yon because of what we endure. And, furthermore, it was for their present consolation; it was “effectual;” the example of their distressed apostle operated to strengthen and establish them, and the consolation wherewith he was sustained availed to animate their souls For this reason, his hope of them was “steadfast Corruptions were among these Corinthians God’s judgments had overtaken them because of their free-thinking and laxity of morals: they were punished, they were chastened but in the midst of all, St. Paul was encouraged to hope for their stability and growth in grace, seeing that they were not only sympathizers but participants both in the sugaring and in the consolation he himself experienced for their sakes. Two points here come into view: first, the apostle was in great distress on their account, and they shared with him this peculiar burden of grief; and, secondly, the supporting grace which God had given him was not confined to his soul, but overflowed (abounded) in their souls. What a great truth is this! There are times in our history as believers when, if left without the support of Church relations, we should be overcome by temptation. In such hours God shows us the worth of membership in the Church; grace comes to us through their affections, and brethren in Christ are our best friends in the flesh. The human, or rather the Divine in the human, saves us when all else would be ineffectual, and thus it is that associates and companions in the faith cooperate with other “ministering spirits sent forth to minister for them who shall be heirs of salvation.” And what a meaning this imparts to the Holy Communion, wherein we express, not only our remembrance of Christ’s suffering and death, but our fellowship with his sufferings in others! Keep in mind how sorrow ennobles us. Is it the silence and loneliness, the self-examination, the penitence, the amendment, in which the divinest fruits of chastening appear? These are not ultimate results. It is not alone what the discipline of pain makes us in ourselves; it is not the individual man, but the social man, that is under God’s plastic hand, and who, while learning to “bear his own burden,” is also learning a lesson far more difficult, to bear another’s burden and “so fulfil the law of Christ.” Who are they that practise the “so”? Who are the burden bearersthose that carry the ignorance, perverseness, folly, misfortune, troubles, of other people on their hearts? Only such as have known Christ as he suffered from taking “our infirmities” and bearing “our sicknesses,” and who have been taught by the Holy Spirit that the mediating life to which we are called as the highest sphere of life is possible only by means of personal affliction. Was Bunyan immured in Bedford jail on his own account or for the world’s benefit? Was Milton blind for his own sake or for England’s? How could ‘Pilgrim’s Progress’ or ‘Paradise Lost’ have been produced except in obedience to the lawpartakers in suffering, partakers in consolation? St. Paul proceeds to the illustration. Of his general sufferings we have a definite idea. How he was misrepresented by his enemies, how he was charged with meanness and cowardice, how he was vilified for his self-denial, how the Judaizers pursued him with merciless zeal, we all know. We know, too, how his heart was moved by the deplorable state of things at Corinth. Now, it is quite true that the endurance of trouble prepares us to bear a new trouble; but it is true also that trouble increases the sensitiveness to pain, and hence, in a succession of sorrows, the last, though not in itself the heaviest, is virtually such because of the sensibility involved. This was St. Paul’s condition. At this very conjuncture, when a phalanx of evils threatened, he had one particular trouble, of which he says, “We would not, brethren, have you ignorant of our trouble which came to us in Asia.” What it specifically was, we know not. He tells us, however, that it was exceptional even in his sad life; for he was “pressed [borne down] out of measure,” and again, “above strength” (human resistance inadequate to bear the load), so much so that he saw no way of escape, life hung in peril, “we despaired even of life.” In that dreadful hour all seemed over. Such hours do come to the best and noblest of God’s servants. Body gives way, heroism is weakened, faith is half shorn of its strength. It is the eclipse of all light, the hour of darkness and of the Prince of darkness; the very soul seems to put off its better attributes, and life to its core appears an unreality. St. Paul “had the sentence of death” in himself. Was there any “lower deep”? Yet in this season of terrible experience a Divine lesson was being taught him, and it was “that we should not trust in ourselves.” Had he not learned it long ago? Yes; in part, but not in this precise shape nor in this degree. The capacity to suffer is peculiar in this, that its development requires a manifold experience. One trouble is not another trouble; one grief is not another grief. Affliction that reaches a certain sentiment or a particular section of our nature may leave other sentiments and sections altogether untouched. Every quality within must go through this ordeal. The loss of money is not the loss of position and influence, the loss of friend is not the loss of a child, the loss of a child is not the loss of a wife. Each affection must pass through the refiner’s fire. Nay, the very instincts must share the purification ordained for such as are to be made “perfect through suffering.” Every link must be tested, must be thoroughly known, before the chain can be formed. What the issue was in St. Paul’s case he informs us, and it was thisall self-reliance was taken away, and, in utter hopelessness, his heart was committed to God with his life, even the God “which raiseth the dead.” Could anything represent his marvellous deliverance except the resurrection? “Who delivered us from so great a death;” it was an act of omnipotence, and as signal as raising the dead. After this era in his career imagine his consciousness of God’s power in him. There it waspart and portion of his being, thought of his thought, feeling of his feeling, separable never from the existence of self. Had the crisis passed? Yea; but maligners and intriguers and foes were still on his track; the half-Christianized Pharisee nursed the old grudge against him, and the Judaizer, who believed in no gospel of which the Law of Moses was not a vital part as a requisite to salvation, was as inveterate as ever in cunning and in the arts that undermine. Yet what a potency of assurance lies in sorrow! After this season of trial, St. Paul, who was very apprehensive of mischief from this Judaizing source, and most serious mischief, and who felt his own ministry more imperilled at this point than at any other, must have had an unwonted degree of heavenly strength imparted to his spirit. Is it not likely, indeed, that it was a period of special education for this struggle with the Judaizers? May it not have been that, while in Ephesus, Troas, Macedonia, the principal warrior on the side of Christianity and free grace had his armour refitted and burnished for the dangers newly impending? It is on record that he was revived and reinvigorated; for he speaks of God as one who had not only “delivered,“ but “doth deliver,” and “in whom we trust that he will yet deliver us.” “So great a death” had been escaped; why might he not hope for future and triumphant victory? Would not these Corinthians be brethren indeed? “Ye also helping together by prayer for us;” the joy of deliverance from his enemies would not be complete unless they were “partakers;” not even would he have triumph at the price of selfishness, but self in them and self in him must be one; and, therefore, the recurring plural, “we” and “us.” “By the means,” or through the agency of “many persons,” the future deliverance, “the gift bestowed upon us,” will be secured, and what then? It would be no private and personal thanksgiving on his part. Instead of that, “thanks may be given by many on our behalf.” His joy would be their joy; their joy his joy; and, in their mutual thanksgiving, all would see that a common sorrow had been overruled for a common glory.L.

2Co 1:12-24

Defence of himself; character of his preaching.

“On our behalf” were the closing words of the preceding verse, and St. Paul would now impress upon the Corinthians that he was worthy of their confidence and affection. And yet, further, if their regard had been manifested by intercessions in his behalf, he wished to assure them that he had in his own mind a blessed witness to the truth and sincerity of his apostolic work. Conscience was this witness. It testified that, “in simplicity and godly sincerity” (“godly honesty and singleness,” “a plain, single mind”), and with, out any carnal wisdom that is begotten of selfish intellect, and under the control of grace determining the matter and manner of his preaching, he had shown his character and done his work at Corinth. This was his “rejoicing;” it was inward, it was from God; it applied to his “conduct in the world,” and especially to his labours among the Corinthians. Were they not the witnesses of all this? How could he be charged with duplicity? They read his heart in the letters written to their Church, and acknowledged his open and frank dealing. Certain persons were sharply censorious, questioning his integrity, attributing baseness to his motives, but some had testified to his “simplicity and godly sincerity,” and rejoiced in his apostleship. And they and he would be united in this bond till the end, the day of the Lord Jesus. The day was already anticipated, and even now the “rejoicing” was a foretaste of its bliss. Such was his pleasure in them that, he had been anxious to visit Corinth and confer “a second benefit,” and so enlarge his usefulness in their community, and bind their hearts and his in a fellowship closer, firmer, tenderer. Two visits had been intended. Circumstances had changed his purpose. Was he, then, light-minded, fickle, irresolute? The explicit statement of the reason is delayed, but, while not assigning at the moment the cause of postponing the visit, he meets the charges of his enemies by speaking the stern, strong language of that internal authority, the conscience, to which he had just referred. Was he playing the part of a trifler and deceiver by raising expectations he never meant to fulfil? Was he carnally minded, saying, “Yea, yea, and nay, nay,” so emphatically?

If he had this shifting and variable intellect (so said his enemies), what dependence was to be placed in such an apostle? Then the solemn protestation breaks forth, “As God is true, our word toward you was not yea and nay.” It was our purpose to come to you, but it was changed in the spirit of the gospel, and just as certainly as the preaching of Christ in this gospel was “yea,” just so certainly was our conduct in this matter in the “yea” of the gospel, i.e. truthful and reliable. All God’s promises were made to be kept, and they are “yea” in Christ and we are “yea” in him. The response of the Church is “Amen,” and it glorifies God through our instrumentality, All is in the Spirit of Christour preaching, promising, and living. God has made us firm and strong in Christ, has given us the unction of his Spirit, so that while Jesus of Nazareth was by distinction the Anointed, and received the Holy Ghost without measure, he has taken us, apostles and believers, unto himself, and conferred on us the gifts of grace. We are “sealed;” the mark is evident that we belong to Christ, and this “earnest” or pledge is “in our hearts.” On the broad ground of his apostolic ministry and fidelity to its obligations, St. Paul makes his first defence as to sincerity and consistency. The charge of his adversaries, that he was guilty of double-dealing, is without foundation. His teaching and its results were proofs beyond question that he was anointed to his work, and these believers were the acknowledgment, the “Amen,” that certified the fact. Why did he defend himself, at first, in this general way? Why not come at once to the specific reason for not visiting Corinth as he had promised? The reason is obvious. These Judaizers were striking at his apostleship, and the true issue between him and them turned on this point. What did they care about the assurance that he was coming to Corinth? This was a small matter. The main thing with his opponents, in their fiery zeal, was to overthrow the power of his ministry among the Gentiles by heaping contempt on his character and conduct. St. Paul saw this clearly, and hence his line of argument, lie appealed to his ministry, to its fruits, most of all to the fact that the “yea” here was “yea,” and the “Amen” of all converted souls was the endorsement of its success. And having met these slanders precisely in the form they were designed to affect him, he proceeds to tell the Corinthians why he had failed at the time to make them a visit. Hoping that his letter would lead them to see their grievous errors and induce them to repent and amend, he bad deferred the journey to Corinth. “To spare you I came not as yet unto Corinth.” The “rod” of severity (1Co 4:21) might not be needed, it would not if they administered the proper discipline in the case of the incestuous man and rectified the disorders in the Church. and he not asked them to decide whether he should come to them “with a rod, or in love and in the spirit of meekness”? In this spirit of tender conciliation he had waited to see the issue. And now, vindicating his action in this matter, he solemnly appeals to God to be a witness against his soul if he had not spoken the truth. “I call God for a record upon my soul.” Was not the case very clear? In what stronger light could it be put? There was the testimony of conscience, the seal of God, the unction and the earnest, the yea and the Amen; and here, last of all, the calling on God to testify against him if he had been untruthful. But, writing as he was under the consciousness that every word would be subjected by his adversaries to a merciless criticism, he would explain that he claimed no “dominion” over their “faith.” In fact, they were steadfast in the faith, and his only wish was to be a helper of their joy. Thus ends the first chapter of the Second Epistle to the Corinthians. It is personal in an uncommon degree, a revelation of the man and the apostle in one of the critical periods of his career. Yet it is not a new revelation, but rather a fuller disclosure of what had been previously seen in part. No man can be known in one attitude and aspect, To see him in a single light and from a fixed angle of observation is impossible. Sculptors and painters, in representing men, work under this limitation. They select a characteristic expression, a dominant appearance, an historic moment. But not so with the historian, the poet, the dramatist. St. Luke in the Acts gives us St. Paul in various positions; but St. Paul is his own biographer, and, in this chapter, admits us to the privacy of his heart. Throughout the Second Epistle we shall enjoy this inner communion with him, and feel every moment the heart that throbs beneath the words.L.

HOMILIES BY J.R. THOMSON

2Co 1:1

An apostle by the will of God.

Paul claims to be what he is, not by his own choice, not by the favour or nomination of his fellow men, but by the Divine will, There were special reasons why he should so think of himself; the office to which he was called was special, for he was a commissioned apostle; and the manner in which he was called to that office was marvellous, supernatural, and miraculous. But the principle contained in this language applies to every Christian; whatever we are, whatever we do, we are, we do, by the will of God.

I. THIS IS EMPHATICALLY A CHRISTIAN PRINCIPLE. Our Lord Jesus lived a life of conscious obedience, for he came to do, not his own will, but the Will of him who sent him. And he calls his disciples to a like life of subjection to the Divine will, by his precious blood redeeming them from self-will and summoning them to recognize the will of God in their salvation.

II. THIS PRINCIPLE APPLIES TO THE OCCUPATION OF EVERY CHRISTIAN. This may not be easy for the follower of Christ at once to see and believe. He looks back upon the time when he decided upon his business or profession, and he remembers that he was guided to a large extent by his own tastes and interests and by the advice of friends. Rut reflection will assure him that Providence is discernible in very familiar and ordinary means. And the appointment of God is to be observed, not only in the life of the statesman, the reformer, the missionary, but also in the life of the lowliest of Christ’s disciples. It is not the scale upon which actions are performed that associates them with the Divine will, hut the motive, the moral quality, the spiritual tendency. What is your calling? Are you a servant, a mechanic, a tradesman, a lawyer, a surgeon, a magistrate? In any case, if you are a Christian, and are in the path of duty, you are what you are, not simply through circumstances or through choice, but through the will of God. This principle has an obvious reference to spiritual work, for such is manifestly assigned by heavenly wisdom. The will of God calls the Christian labourer to witness, to work, and to endurance.

III. CONSIDER WHAT THIS PRINCIPLE IMPLIES ON THE PART OF GOD. It implies that the great Creator and Lord of all is conscious of all the affairs of all his people. He is not merely interested in their affairs; he exercises his will with reference to them. His will is not arbitrary or tyrannical; it does not override our liberty, for it is in harmony with justice and with kindness. Yet it has a supreme moral authority.

IV. CONSIDER WHAT THIS PRINCIPLE IMPLIES ON OUR PART.

1. The belief that we are what and where we are by the will of God gives dignity and grandeur to our life. It exalts the Divine will, yet it places us in a position of honour, as workers together with God.

2. It requires us daily to ask, “Lord, what wilt thou have me to do?” and then to bring our actions into harmony with the Divine will.

3. It induces a habit of cheerfulness and content. If we are not just what and where our will would choose, be it remembered that our Father has appointed our lot. What joy and strength must come to him who is convinced that his daily life is assigned and regulated by the will of the Eternal and Supreme!T.

2Co 1:4-7 – Comfort, Divine and human.

The human heart is so sensitive, and the human lot is so sorrowful, that it cannot excite surprise when it is found that religion lays great stress upon the provision for true and lasting comfort which Divine wisdom furnishes and offers to the pious. And whilst the consolations of friendship and of philosophy are superficial, those of Christianity go down to the depths of the nature and extend throughout the whole period of life.

I. THE SUPREME AUTHOR OF SPIRITUAL COMFORT. Instead of looking merely to the earthly streams, the apostle goes straight to the living Fountain.

1. The universal sufficiency of this Divine consolation. God is the God of all comfort, and he comforts us in all our tribulation. For he is omniscient and knows all our sorrows: “He knoweth our frame; he remembereth that we are dust.” He is infinitely sympathetic: “In all our afflictions he is afflicted.”

2. Divine comfort abounds by Christ. Christ is all to his people. If, then, we share his sufferings and benefit by them, the ministration of his consolatory grace is enjoyed by us who recognize him as upon the mediatorial throne.

II. THE MINISTERS OF DIVINE COMPORT TO THEIR FELLOW MEN. The apostle says of himself here what in a measure may be said of all true pastors.

1. They are qualified for this office by their participation in those sorrows which are the common lot of humanity.

2. By their experimental participation in the sufferings of the Redeemer. They know something of that pain which human sin inflicted upon Christ’s heart, and something of that sympathy which showed itself in Christ’s tears and sighs.

3. By their interest and affection cherished towards those for whose spiritual welfare they are concerned.

III. THE RECIPIENTS OF SPIRITUAL COMFORT.

1. In order to the enjoyment of true consolation, Christians must submit themselves with humility and resignation to the will of God.

2. If they have committed sin or neglected duty, they must not expect consolation except through contrition and repentance.

3. By whatever ministrations consolation may be administered, in order that it may be received aright, it must be. sought from the God of comfort, and it must be sought in the Name and for the sake of Christ.T.

2Co 1:11 – Intercessory prayer.

The grateful mind of the apostle recognized in the deliverance which had come to him at Ephesus the answer to the intercessions of the Corinthians on his behalf. Looking back upon affliction, illness, danger, he sees that a Divine hand has brought him out of adversity; yet he acknowledges his debt to those who had pleaded for him at the throne of grace. “Prayer moves the arm that moves the universe.” Seeking the continuance of this intercessory application, he hopes great things from it in his future life and ministry.

I. FOR WHOM SHOULD INTERCESSORY PRAYER BE OFFERED? For all men doubtless, yet especially for certain classes.

1. For those who represent their brethren in devoted labour in Christ’s cause.

2. Especially for all the public officers of the Church, for bishops and pastors, evangelists and teachers. They need it; for their responsibility is great and their difficulties are many, whilst their discouragements and disappointments are often sore.

II. WHO SHOULD OFFER INTERCESSORY PRAYER? The answer is emphatic and instructive: “the many,“ i.e. the whole Church in the person of all its membersprivately, in the family, and in an especial manner in the great public and solemn assemblies upon the Lord’s day and other appointed seasons. The gatherings of worshippers should be composed of “the many,” and everything should be done to secure the attendance of large numbers at the services of the Church.

III. WHAT BLESSINGS SHOULD BE SOUGHT IN INTERCESSORY PRAYER? Surely that the Christian labourers, whose case is remembered, may be made devoted, efficient, and successful. That they may be diligent in toil, faithful to their trust; that they may be cheered and comforted amidst their difficulties; and that their labour may not be in vain in the Lord.

IV. WHAT ADVANTAGES MAY BE EXPECTED FROM INTERCESSORY PRAYER? The expression, “helping together,” seems to point to good results widely diffused.

1. To him who labours, the strength which comes from sympathy and the strength that comes from the abundant bestowal and outpouring of the Holy Spirit.

2. To him who prays, reflected blessings, such as ever abound to those who live, not for themselves, but for others. There is a reaction, a rebound of spiritual blessing, and they who water others themselves are watered.

3. To the world, a hallowed impression, as it sees how its salvation is near to the hearts both of those who labour and of those who pray for its enlightenment.

V. WHAT ULTIMATE RESULT MAY BE ANTICIPATED AS CERTAIN TO FOLLOW INTERCESSORY PRAYER? Thanksgiving on the part of many; thanksgiving to God, who alike prompts the petition, qualifies the labourer, and gives his benediction to make all effort successful. Thanksgiving, here sincerely though imperfectly on earth, and hereafter perfectly, eternally in heaven.T.

2Co 1:18-20 – The promises of God.

If Paul, in delaying his promised visit to Corinth, had seemed chargeable with levity and fickleness, he was not really thus guilty. Such qualities were alien from his Christian nature. And not only so; they were contrary to the character of the God he worshipped, the Saviour he preached; contrary to the promises of the gospel he believedwhich they had received through his ministry. Thus the personal reference suggests the statement of a great Christian doctrine.

I. GOD IS GRACIOUS AND GIVES PROMISES.

1. Revelation is one long promise; it consists, not merely of commands and admonitions, but of assurances of favour and of help. Herein it proves its adaptation to the nature and to the needs of men. There were promises addressed to our first parents, to Abraham, to Moses.

2. The one promise distinctive of the old covenant was the promise of the Saviour, the Servant of the Lord, the Desire of all nations. In promising the Christ, Jehovah did indeed virtually promise all spiritual blessings to mankind.

3. The one promise of the new covenant is the promise of the Holy Spirit, in whom is grace and help for all human want and need.

4. The promises of God extend beyond this life into eternity, and include the vision of our Saviour and the possession of an immortal inheritance and home.

II. GOD IS FAITHFUL AND FULFILS HIS PROMISES.

1. Of this his unchangeableness and omnipotence are the certain pledge. What his fatherly goodness assures, his inexhaustible resources will realize.

2. The gifts of his Son and of his Spirit are the proof of his faithfulness. All his promises relating to these gifts have been already made good, and none who receives them can doubt his power and willingness to fulfil what yet remains.

3. The promises of individual guidance, protection, and aid cannot be falsified. “Ye know in all your hearts, that not one thing hath failed of all the good things which the Lord your God spoke concerning you.”

4. Our confidence in Divine faithfulness may be tried, but cannot be disappointed. The stream sometimes disappears and flows for a space underground and unseen; but it is there, and soon emerges in beauty and power. So with the purposes of God; they may be hidden and delayed, but they shall all be accomplished.T.

2Co 1:21, 2Co 1:22 – The Spirit in the heart.

The signs of an apostle were abundantly manifested in the case of St. Paul. Some of these signs were outward and visible; the wonders which he wrought and the labours which he fulfilled were evidences to many of his high calling. There were other signs which were rather internal, revealed in his own spiritual nature and life. These were precious to himself, whether they were recognized or not by others.

I. THE ANOINTING OF THE SPIRIT.

1. This rite received a significance from its employment under the old covenant in the designation of the prophet, the priest, and the king.

2. This significance is enhanced by the application to the Son of God of the official appellation, the Christ, i.e. the anointed One, the Being consecrated and commissioned by the Eternal.

3. The anointing claimed by the apostle is the qualification, by a supernatural and spiritual power, for holy and responsible office.

II. THE SEALING OF THE SPIRIT.

1. By this sealing the apostle was stamped with the mark which was the sign of Divine property in him.

2. And he was thus inwardly and graciously authenticated as the Lord’s messenger to men. By the seal we understand the mark set upon the moral nature, the character, indicating Divine possession and Divine authority.

III. THE EARNEST OF THE SPIRIT. The other operations of the Holy Ghost relate to this present state; this refers to the future.

1. The Spirit within the heart is the earnest of a fuller indwelling; they who receive the Spirit are assured that they shall he “filled with the Spirit.”

2. The earnest of a clearer revelation. The light shall brighten until the dawn shall be succeeded by the splendour of noonday.

3. The earnest of a richer, purer joy. The measure in which gladness is experienced in the present is a foretaste of the joy which is unspeakable and full of glory.

4. The earnest of an eternal inheritance. They who are possessed by the Spirit and pervaded by his gracious influences have within them both an anticipation of heaven and a preparation for heaven. To whom the Lord gives the pledge, he will give the redemption; to whom he gives the promise, he will give the glorious fulfilment and the eternal possession.T.

2Co 1:24 – Helpers of joy.

Even when the immediate effect of the apostle’s language and action was to produce heaviness and grief of spirit, the real and ultimate design was to awaken and to intensify spiritual joy. A benevolent nature can find no pleasure in the infliction of suffering; yet it may be that, as was the case with these Corinthians, the way of sorrow and repentance is the only path which can lead to true and lasting gladness.

I. THE CAUSES OF CHRISTIAN JOY. It is well known what the world calls joypleasure, mirth, exhilaration of spirits, occasioned by festivity and by prosperity. But the Scriptures represent, what Christian experience supports, that there are purer sources of nobler joy.

1. The joy of spiritual deliverance, known by those who are emancipated from the bondage of sin, ignorance, and error.

2. The joy occasioned by Divine favour. The psalmist appreciated this when he exclaimed, “Lord, lift thou up the light of thy countenance upon us; thou hast put gladness in my heart more than in the time that their corn and their wine increased.”

3. The joy of anticipating the gracious and final approval of God.

II. THE MANIFESTATIONS OF CHRISTIAN JOY.

1. The most natural sign of spiritual gladness consists in the abundant utterance of thanksgiving and praise. “Is any merry? Let him sing psalms.”

2. Where there is inward joy there is happy and energetic labour for Christ. “The joy of the Lord is your strength.” Whilst a gloomy disposition cripples the energies of the worker, gladness within expresses itself in cheerful toil. He works well who “sings at his work.”

III. THE WAYS IN WHICH THE CHRISTIAN MINISTER MAY HELP HIS PEOPLE‘S JOY.

1. By presenting those Divine truths which are the spring and source of joy.

2. By fortifying their minds against all that would disturb and spoil their joy.

3. By providing for them outlets, in worship and in work, for the expression of the joy that is in them.

4. By encouraging all those special exercises which will promote joy.

5. By exhibiting to them the privilege of rejoicing, as a Christian virtue, and admonishing them to spiritual gladness as a happy duty: “Rejoice in the Lord alway, and again I say, Rejoice,”T.

HOMILIES BY E. HURNDALL

2Co 1:1

Saints.

A beautiful title frequently conferred upon the people of God in Scripture, They are called believers, since they exercise faith in Christ; disciples, as they place themselves under the teaching of Christ; servants, as they are pledged to do his bidding; children, as they are adopted into the family of God; and saints, since they are to live holily”That ye may be blameless and harmless, the sons of God, without rebuke [blemish], in the midst of a crooked and perverse nation, among whom ye shine as lights in the world” (Php 2:15). Christian saintship lays emphasis upon Christian holiness.

1. Upon present Christian holiness. It is not that we are to be saints in heaven only, but saints on earth. And we can have no well-founded expectation of being holy there unless we are holy here. It is the easiest thing in the world to be holy in the future] All are saints next year. But who is a saint now? The true child of God ismust be, or he cannot be a true child of God.

2. Upon universal Christian holiness. All real believers are real saints. Not so with the Romish Church, which canonizes a certain number, some of them very strange ones. Not as in our New Testament (erroneously continued in the Revised Version), Saint Matthew, Saint Mark, etc., as though these were saints because of their eminence in the Church. All Christians are saints. The idea of a Christian as a believer and nothing more is preposterous and utterly unscriptural. If a man believes, we want to know what his belief has done for himwhat effects it produces. If it does nothing, it is nothing. Belief, says one, unites me to Christ. Very good; but Christ ridiculed the idea of a branch being united to the true Vine without bringing forth fruit. Belief, says another, alters my condition; being in Christ by faith, I am a “new creature.” Excellent; but if you are a “new creature,” let us see that you are, else we shall be apt to think that you are the old creature with a new name. “Faith, if it hath not works, is dead” (Jas 2:17). A true belief is ever followed by holiness. This, however, only suggests how much false belief there must be. True belief is something like the firing of a loaded cannon. If there be true firing the shot will be propelled. So, if we truly believe, we shall be propelled along the course of holiness. It would be but a poor thing if Christianity made us something very excellent in another world, and left us just as it found us in this. Holiness is, no doubt, progressive, But love of holiness, desire of holiness, striving after holiness, and some realization of holiness, are the possession of every true child of God.

I. HOLINESS IN HEART. Not the mere approval of holiness. Many applaud holiness who do not possess it and who do not want to possess it. It must reign in the centre of our being. A child of the devil has unholiness reigning in his heart, but a child of God has holiness upon the heart-throne. “Behold, thou desirest truth in the inward parts; and in the hidden part thou shalt make me to know wisdom … Create in me a clean heart, O God; and renew a right spirit within me” (Psa 51:6-10). Holiness must begin in the heart; a holiness tacked on to us goes for very little. Many commence with outward reformation, when what they need is inward. The holiness of not a few is very indifferent fruit hung on to the branches of a dead tree. It is the pushing round of the hands of a clock which has no works behind the dial-plate. Mere external holiness is of nothing worth; God looks upon the heart. External saint-ship is the most miserable of shams.

II. HOLINESS IN THOUGHT. Some pass for holy livers who are very unholy thinkers. But if the heart be pure the thoughts are likely to be. Christ attached the same guilt to evil thinking as to evil doing (Mat 5:28). It is not what we do, but what we want to do! Moreover, evil thinking is the father of evil doing. A child of God may be overtaken by a fault, sudden temptation may carry him away; but to think evil, to plan or purpose evil, is against the genius of his life. We should watch carefully our thoughts.

III. HOLINESS IN WORD. No man could tame the tongue, so God came to tame it. The true saint is pure in speech. The true saint speaks holily, not cantingly. Whenever a man speaks after a sanctimonious, shuffling, canting fashion, he is speaking under the inspiration of the devil. Some religious talking is peculiarly unholy; it sickens and disgusts; it is enough to turn the stomach of leviathan. But those who thus talk think they are infinitely pious, imagining probably that God Almighty measures his people’s faces to ascertain how much grace there is in their hearts, and accounts them holy in proportion to their ability to pour forth unmeaning, impertinent or pretentious twaddle. We should speak holily, and then we shall be as far removed as we possibly can be from speaking sanctimoniously. And we should remember the power of words.

IV. HOLINESS IN DEED. Our actions will, as a general rule, show what we are, especially our unstudied actions. The true child of God is not only holy in profession, but in practice. The good tree will bring forth good fruit. Men judge us chiefly by what we do. The saint desiring the honour of God will let his light so shine that men may see his good works, and thus be led to glorify the Father in heaven. We shall not persuade either man or God that we are saints unless we act as saints. A secret holiness is no holiness. If we alone know that we are holy, we may be quite sure that we are unholy.

V. HOLINESS IS THE SPIRIT OF THE LIFE. The child of God is to have the fragrance of holiness pervading his life. The general bent of his life will be holy. To aid in the attainment of holiness we have:

1. A Pattern. Christ. He was “without fault.” We are to seek to be like him. “as he which hath called you is holy, so be ye holy” (1Pe 1:15).

2. A Helper. The Holy Ghost. To

(1) dwell within us;

(2) sanctify us;

(3) aid us in every emergency.

Without holiness our prospect is dark; for “without holiness no man shall see the Lord” (Heb 12:14).H.

2Co 1:3-7

True comfort.

I. ITS SOURCE. God. Some seek comfort in reflecting that their case is no worse than that of others, that things will improve, that “it can’t be helped;” in attempted forgetfulness; in exciting and dissipating pleasures; in unmeasured complaint and repining. But the child of God goes to his Father. God is the god of comfort; he is “the God of all comfort” (2Co 1:3). All mercies are of him, and this great mercy of comfort amongst others. Comfort is a mercy; it is of grace, not of right. Our sin has bred our sorrow, and we might have been left to it. But through the mercy of God we have abundant solace. As our comfort, comes through mercy, we are not surprised to find that it comes “through Christ” (2Co 1:5), the incarnation of the mercy of the Most High. It is of the God who is “the Father of our Lord Jesus Christ” (2Co 1:3). It is thus associated with our redemption. It is for those who can say “our Lord Jesus Christ;” his Father is then their Father. God’s children shall be comforted; for they are the children of the One who is the sole Source of all true comfort.

II. ITS BESTOWAL. It comes to us when most needed.

1. In affliction, The world’s consolations, such as they are, are offered to us when we least need them. Affliction finds few friends; but it finds one Friend. In the dense darkness the Christian has light in his dwelling, like Israel in Egypt. When the child of God is sick and troubled, his Father comes to him.

2. In all our affliction. (2Co 1:4.) No affliction is beyond the reach of Divine comfort. God does not desert us in any trouble. Human comfort often aggravates our sorrow. When we are sore stricken we can bear no other touch but God’s. We are sinking, but “underneath are the everlasting arms.” Infinite in power; infinite also in consolation.

3. In proportion to our affliction. (2Co 1:5.) God weighs all our troubles. He knows our sorrows. “As thy days so shall thy strength be.” He is acquainted with our need, and will he not supply it? We may reckon upon sufficient Divine consolation in all our sorrows; very especially so when those sorrows have been directly brought upon us by our steadfastness in the faith, our loyalty to Christ, our faithfulness to God. Each martyr had a martyr’s portion of comfort as well as of pain. And so with Paul, whom we may regard as a long-lived martyr, dying daily, yet living through the death blows and comforted under them.

III. ITS OBJECT. We are comforted for our peace and happiness, but here we learn that we are comforted for our usefulness also. Like the apostle, we are comforted of God that we may comfort others. Divine comfort enables us to do this; for:

1. We can then speak from experience of the efficacy of Divine comfort.

2. We can direct to the Source of comfort.

3. We can testify to the Divine faithfulness in bestowing comfort.

4. The salutary influence of sorrow comforted by God will make us efficient comforters. Only those who have tasted trouble are fitted to minister to the troubled. And of these only they who have been divinely comforted can truly comfort. Such will be just unlike Job’s comforters. Christ was perfected as a Comforter by his sorrows, and by the Divine consolation which kept him from sinking under them. We are brought down and then lifted up again, that we may be made meet for this service. And great will be our joy if we see those comforted by us patiently enduring (verse 6) their tribulation.

IV. ONE OF ITS EFFECTS. Gratitude, mingled with adoration. “Blessed be the God,” etc. (verse 3). We shall thank God:

1. That he has comforted us.

2. That through this we have been enabled to comfort others. No stinted praise should we offer for such mercies. We shall all regard the first as great, but gracious spirits will regard the second as greater.H.

2Co 1:8-11

In the depths and out of them.

I. THE EMERGENCIES OF THE PEOPLE OF GOD. God’s children are often afflicted children. Far from escaping trial, it is frequently multiplied to them. Through much tribulation they enter the kingdom; with much tribulation they often abide in it whilst on earth. For them the furnace seems not seldom to be made “seven times hotter.” Children of sorrows follow the “Man of sorrows.” Like the apostle, they are sometimes “pressed out of measure,” “weighed down exceedingly” (2Co 1:8), until their own power collapses. It is uncertain to what special exigency Paul refers, but in such straits was he that even his brave heart despaired of life. Happy are we if, like him, we do not in such tribulation despair of God. When our strength fails, his is untouched. As easy is it for him to deliver us when we are in great peril as when we are in little. God knows nothing of emergency.

II. THE LESSONS OF TRIAL AND PERIL. Very numerousto teach us our weakness, to induce the pilgrim spirit, to bend our will to God’s, to rouse us from lethargy, etc. One chief lesson noted here is to lead us to trust in God (2Co 1:9). He “raiseth the dead,” and can do all things for us. Our perfect helplessness is demonstrated, and then faith lays hold of God’s perfect helpfulness. Creatures become nothing, especially that very little creature, ourself. The soul cries out for God, and can rest upon nothing but omnipotence. This is Christian lifedespairing of our own power, confident in God’s. God sometimes keeps us in the fiercely hot furnace until he sees us walking therein by the side of the Son of God (Dan 3:25). Before we felt the fire we thought we could walk alone. God shakes us until he has shaken all the self-trust out of us. Self-confidence is poison; trial is intended to destroy that poison. When everything seems to fail us but God, then we lie at his feet.

III. PROVIDENCE DOES NOT EXCLUDE PRAYER. (2Co 1:11.) In our extremity we can do one thingwe can cry to God. The afflicted believer should say, “This one thing I do.”

1. Our own prayer. Christians should not be dumb dogs. The command to pray is bound up with the command to trust. Prayer is proof of a trustful spirit. A confidence in God which makes us too lazy to call upon him is a confidence which will get more blows than blessings. We may be kept in the fires till we find our voice.

2. The prayers of others. The apostle evidently believed in the efficacy of intercessory prayer (2Co 1:11). He regarded such prayer as very real “help.” Confidence in God’s help which excludes confidence in spiritual help from our fellows is not so pleasing or honouring to God as some imagine. He has ever honoured “united“ prayer. The prayers of saints are very precious and very prevailing as they ascend from the golden altar. God was very willing to deliver Peter out of prison, but he gave to the saints at Jerusalem the great honour of praying him out(Act 12:5). The prayers of righteous men avail much. God loves not only solo praying, but choral praying.

IV. PRAYER ANSWERED IN PROVIDENCE CALLS FOR PRAISE. (2Co 1:11.) Oftentimes, alas! we are so pleased with our deliverance that we forget to thank God for it. We say “Thank you” to every one except God. These things ought not so to be. When God hears us once in supplication, he should hear us once again in thanksgiving. Deliverances by God call for “songs of loudest praise.” When prayer has been answered, praise should be exceedingly full and hearty. We do not prevail in prayer because we didand were unthankful When many have prayed and have been answered many should give thanks. We must have united praise meetings as well as united prayer meetings.H.

2Co 1:12

The testimony of our conscience.

I. THE FAVOURABLE TESTIMONY OF CONSCIENCE IS A GREAT SUPPORT IN THE HOUR OF TRIAL AND SUFFERING. Affliction brought upon us directly by our own folly or sin is as wormwood for bitterness. Suffering is then greatly intensified by the reproaches of conscience. We feel that we are reaping only as we have sown. But when conscience acquits us we gain great moral support. The pressure of the heaviest burden is relieved; in the darkest day there is then some light. We may be “cast down,” but we are “not destroyed” (2Co 4:9). Sometimes the approval of conscience is enough to turn our sorrow into gladness, and to lead us to rejoice when otherwise we should have greatly lamented. We may glory in this without vain glory. Paul was greatly comforted in his tribulations by a conscience which witnessed to the integrity of his conduct.

II. THE FAVOURABLE TESTIMONY OF CONSCIENCE CAN BE SECURED ONLY BY HOLY LIVING.

1. Like the apostle, we must live in:

(1) Simplicity. Singleness of purpose. Holiness: refraining from evil; walking ever before God. Though we shall not, it may be, be absolutely pure, we may abstain from all wilful transgression.

(2) Sincerity. We must be true, honest, guileless, straightforward. Godly sincerityGod-like sinceritythorough; a sincerity which comes from God.

(3) Not in fleshly wisdom. A wisdom which has selfish aims, which is not particular about the means employed, a wisdom which ignores God.

2. This must apply to all our life. Our conversation in the world must be the same as in the Church. Some live double lives. It is no wonder that they have little peace of mind. Their conduct is ruled by place rather principle. We must be the same amongst the enemies of God as amongst his friends.

III. WE CAN LIVE SO AS TO SECURE THE FAVOURABLE TESTIMONY OF CONSCIENCE ONLY BY THE GRACE OF GOD. We may “sear” conscience, dull it, so that its voice may he scarcely heard; but if free, unfettered, it will assuredly condemn unless we are in alliance with the Eternal. We cannot live a life of which the healthy conscience will approve apart from him. We may lay down excellent plans for life, but we shall have to lay them down unless we get strength from the Strong One. The apostle had to say, “By the grace of God I am what I am” (1Co 15:10). Of ourselves we can do nothingexcept sin. Our sufficiency is of him. He causes us to triumph. We cause ourselves to fail. We can walk “in the grace of God” only “by the grace of God.”H.

2Co 1:17-20

Unchangeableness.

I. THE UNCHANGEABLENESS OF CHRIST. He is “the same yesterday, and today, and forever” (Heb 13:8). Paul, compelled by circumstances to alter his plans, and charged with fickleness, dreaded lest inconstancy should be associated with his Master or with the doctrines of the gospel. He passes rapidly from a defence of himself to defend that which is of so much more importance. Well would it be if we were equally jealous of the honour of Christ, equally anxious that through us no shadow should fall upon his glory. Christ is unchangeable as

(1) a Saviour,

(2) a Teacher,

(3) an Example,

(4) an Advocate,

(5) a Master,

(6) a Friend.

II. THE UNCHANGEABLENESS OF GOD. Illustrated by the fulfilment of Divine promises in Christ (2Co 1:20). Not one jot or tittle has fallen to the ground. In Christ is the “yea”the affirmation, the accomplishment of Divine promise. True believers acknowledge this; “through him is the Amen” (2Co 1:20, new version); they say “Amen” to the Divine faithfulness which they see so strikingly illustrated in Christ. This is “to the glory of God.” The glory of his character is proclaimed. God is not inconstant. A promise made by him is, to all intents and purposes, a promise fulfilled. This unchangeableness applies to all Divine dealing. Threat will as certainly be fulfilled as promise. Many believe in the semi-unchangeableness of God. They think he will fulfil all that they wish to be fulfilled, and kindly dispense with the remainder. They make their own god, as the heathen do.

III. THE UNCHANGEABLENESS OF CHRISTIAN DOCTRINE. Christian doctrine is certain, definite, abiding. It is not “yea” today and “nay” tomorrow (2Co 1:18). As there is no change in Christ, there is no room for change in statements respecting him. The apostle was assured that what he promulgated was the truth about the Truth. To change from that would have been to embrace error. If we change our utterances concerning the Saviour, we are justified only in so far as our prior statement was erroneous. The “old gospel” is the gospel for all new times. In Christianity the truest progress is to go backto go back to what God himself revealed. As we do that, “more light will break from God’s Word.” But note, it will break from God‘s Word, not from the poor constellations of human wisdom. There, in the Word, we have the doctrine, which, like him in whom it centres, is” the same yesterday, and today, and forever.” There is no development in Christian doctrine as the ages roll on. There may be much development in our knowledge of it. The same doctrine is to come from the lips of all preachers at all times. The doctrine preached by Paul was preached also by Silvanus and Timothy (2Co 1:19).

IV. THE UNCHANGEABLENESS OF THE TRUE BELIEVER. This is relative, not absolute. But in proportion as we resemble Christ we shall become unchangeableunchangeable in principle, in bent of mind, in love of holiness, in life purpose, etc. We are not to be fickle, but steadfast. Men are to find us ever the same in loyalty to Christ, in devotion to his service. Paul was charged with lightness, instability of purpose (2Co 1:17); but it was a false charge. He altered his movements that he might not be altered himself. The same principles which led him to form his plans led him to change them. Change in them was evidence of unchangeableness in him. Inconstancy and inconsistency were grievous charges in apostolic eyes.H.

2Co 1:21, 2Co 1:22

Four privileges of the believer.

I. TO BE ESTABLISHED IN CHRIST. Brought into ever closer union with him. More and more firmly settled in faith. Increased in knowledge of him and of his doctrine. Made constant to Christ. Developed in likeness to him. Perfected increasingly along all the lines of Christian character. A work continuous; so Paul uses the present tense. The Christian’s course is like that of the shining light, which shineth more and more unto the perfect day. Not all at once is he at his best. The seed of the kingdom takes time to develop. The points of contact at first may be few; but we are to be established “into” Christ. Believers should seek closest association with their Lord. True self-interest does not prompt the questionHow far may we safely keep from Christ? butHow near to him may we draw? “Abide in me if a man abide not in me, he is cast forth as a branch, and is withered” (Joh 15:4-6).

II. TO BE ANOINTED. The believer is made like his Lord. Christ was the Anointed; so therefore is the believer anointed. Christ was the Anointed of God; so by God is the believer also anointed. Christ was anointed as King and great High Priest; so as king and priest is the believer anointed”a royal priesthood” (1Pe 2:9). Christ was anointed for a special life and a special work; so is the believer. It is not for nought that we receive our anointing from the Holy One (1Jn 2:20). We are consecrated, set apart, to carry out the Divine purposes. Christ was anointed with the Holy Ghost (Act 10:38); so is the believerse With the anointing comes the power to realize the purpose of the anointing (1Jn 2:27). Here is great privilege, but at the same time great responsibility. Are we fulfilling the design of our anointing?

III. TO BE SEALED. Believers are sealed by the reception of the Holy Ghost (Eph 1:13 and Eph 4:30). This is the Divine mark or seal put upon them. This sealing:

1. Indicates protorietorship. Believers have God’s seal upon them because they are God’s. He lays claim to them. They are in a most special sense for God. “Ye are not your own.”

2. Authenticates. The genuineness of a believer is guaranteed by this marl If he is sealed, then he is of God, though in some things he may seem eccentric. No spurious goods pass under this brand. Yet imitations of the Divine seal are many, so that we have need to “try the spirits,” to ascertain whether they are truly of the Holy Spirit. The true seal authenticates us to ourselves. “The Spirit himself beareth witness with our spirit that we are children of God” (Rom 8:16). Our assurance springs from the Divine sealing. Dreamings, frames and feelings, and fancies, even opinions of others, are as nought compared with the witness of the Spirit.

3. Invests with authority. That which bears the royal seal has weight and authority among men; and those who bear the Divine seal are intended by God to exercise large influence over their fellows. They have the weight and authority of accredited servants of God. Not lightly are they to be esteemed; not contemptuously are their words to be received. So far as they are true to their sealing, they are of God, and are to be regarded as his messengers.

4. Preserves. Safety is often ensured by the human seal, always by the Divine. If God has marked us for his own, none shall pluck us out of his hand. Though the universe should rise up against a sealed saint, it should ingloriously fail; for the Divine seal is the pledge that Omnipotence will defend the sealed. God is not mocked. What he has set apart for himself he will have, and who shall say him nay? The saints are safe, for they are sealed of God.

5. Testifies to value. We seal only that which we value. And yet there may be no intrinsic value in that which is sealed. In itself it may be of no account; but we seal it because we can use it for some important purpose. So with the believer. Of himself he is nothing and less than nothing, and vanity. The sealing is no teacher of pride. He is sealed of God, not because he is excellent or of himself of any service, but because God in his infinite grace designs to make him so. The seal praises, not us, but God, who of us can make that which will redound to his glory and accomplish his purposes.

IV. TO BE ENDOWED WITH THE EARNEST OF THE SPIRIT. The Divine Spirit with which believers are sealed is the “earnest money,” the pledge of that which has yet to come. The expression refers to that part of the purchase money which was paid in advance as a security for the remainder. Of what, then, is the possession of the Divine Spirit a guarantee?

1. Of yet fuller possession of the Spirit.

2. Of complete salvation. The “firstfruits” of the Spirit a pledge of the great harvest (Rom 8:23; Eph 1:13, Eph 1:14).

3. Of fulfilment of all Divine promises.

4. Of our enjoyment of the eternal inheritance. The heaven is begun. No great heaven above for those who have no lesser heaven below. This pledge of the future does not conflict with diligence and faithfulness in Christian walk. These are the signs of the possession of the Divine Spirita mirror in which alone we may see the reflection of the great privilege we claim. The holier we are in inner and outer life the more clearly shall we see what we possess. If we walk unholily the mirror will reflect only sin and condemnation. The perseverance of saints is saints persevering.

V. THE SOURCE OF THESE PRIVILEGES. God. We are debtors for these vast mercies. In them we are “enriched by him.” Knowing the Source, we shall know where to seek for those things which are “more precious than rubies.”H.

HOMILIES BY D. FRASER

2Co 1:5

Christian suffering.

It is correct to say that Christ suffered in order that we may not suffer, died that we may never die. “Christ suffered for us.” But it is also correct to say that Christ suffered in order that we may suffer with him, and, following him in the path of self denial and patience, may be with him in his kingdom and glory. The apostles Paul and Peter regarded sufferings for Christ as continuations of the sufferings of Christ, and always looked, and taught their brethren to look, along a vista of trial and affliction toward the happy issue of being glorified together with Christ at his appearing. As members of the body of Christ we suffer. As the natural body of Christ suffered in the days of his flesh, so now the mystical body, the Church, suffers in these days of the Spirit. It must have its agony and bloody sweat before the end comes; blows of contempt, scourging, buffeting; and must have its “bones sore vexed,” as were those of his body on the cross; sore vexed, but not broken: “A bone of him shall not be broken.” As witnesses for the Name of Christ we suffer. While walking and witnessing in the acceptance and power of his resurrection, we must be identified with him as the despised and rejected One. We are in collision with the spirit of the world, and the more firmly we lift our testimony against it the more the sufferings of Christ abound in us. In primitive times men suffered as Christians, for no other offence than the confession of the Saviour’s Name. The council of the Jews arrested the apostles Peter and John, and put the deacon Stephen to death, on this charge. The cultivated Pliny, when Proconsul of Bithynia, about forty years after the death of St. Paul, is shown, by his correspondence with the Emperor Trajan, to have regarded the very fact of being a Christian as a crime worthy of instant punishment. Christian faith was in his eyes nothing but an absurd and excessive superstition, and the noble constancy of the Christians under threats and torture “a contumacious and inflexible obstinacy.” So the witnesses for our Lord suffered in Bithynia under the illustrious Trajan, as well as in Italy under the infamous Nero, and throughout the empire under the cruel Domitian and Diocletian. But it sustained them to know that they were fulfilling the sufferings of Christ. His grace was sufficient for them. On them rested the Spirit of glory and of God. Such discipline continues, though without actual peril of life. Faithful Christians suffer many things, at many points, and from many quarters. And when they suffer for the Church it is a continuation of our Lord’s unselfish suffering. So St. Paul endured all things for the Lord’s sake and the sake of the elect. He used the expression, “I fill up that which is behind of the afflictions of Christ” (Col 1:24), in reference to his inward anxiety and “agony” for those at Colosse and Laodicea, who had not seen his face in the flesh. His anxiety for their confirmation in the mystery of God was a sort of supplement to the deep struggle of the Saviour in behalf of multitudes, Paul included, who had not seen and could not see his face in the flesh. The apostle had no thought of adding to the sufferings of Christ in respect of their expiatory virtue, but rejoiced that he was permitted to follow his Master in this same path of affliction and solicitude for the Church. All sowers of “the incorruptible seed” have to sow with tears. And hearers of the Word are most profited when they receive it “in much affliction, with joy of the Holy Ghost.” Three views may be taken of those afflictions which are distinctively Christian.

1. They are for the Lord, incurred and endured for his Name. So were the afflictions of Christ for the Name and glory of the Father. The world hated both him and his Father.

2. They are for the good of the Christian sufferertribulations that work patience, chastisements for his profit. So were the afflictions of Christ for his own good. “Though he were a Son, he learned obedience by the things which he suffered.”

3. For the sake of his brethren, or for the good of the Church, which is edified through the self-denial and godly patience of individual believers in successive generations. So were the afflictions of Christ for the Church which he redeemed, and in which he now succours them that are tempted. The present time, then, is one of communion with our Lord in suffering. Let four advices be given to those who suffer with a good consciencefor well doing and not for evil doing.

I. HAVE A CARE ONE FOR ANOTHER. Trouble may make men sullen and self engrossed. Correct this tendency by remembering that you are not isolated persons, but parts of the body of Christ, and so members of one another. If you suffer, bear yourselves so that others may be confirmed by your faith and patience. If they suffer, suffer with them, help to bear their burdens, condole in their sorrow, minister to their necessity. “Weep with them that weep.”

II. LEARN PATIENCE FROM “THE MAN OF SORROWS.” It ought to cure peevishness and wilfulness to read the story of our Lord’s passion, and consider the meekness of him “who endured such contradiction of sinners against himself.” See how St. Peter sets before suffering saints the example of their Master (1Pe 2:20-23).

III. LOOK FOR STRENGTH TO THE SYMPATHIZING SAVIOUR. In the present connection between Christ and Christians the Scripture marks a distinction. The saints suffer with Christ; Christ sympathizes with the saints. The word for the former is : the word for the latter is . The Head is raised above suffering, but sympathizes with the distressed and bruised members, and loves to supply consolation and relief. “Our consolation also aboundeth by Christ.” He makes us strong, even in the hour when our hearts are jaded and our spirits faint. The crook in the lot, the thorn in the flesh, the buffeting in the world, the disappointment in the Church,he knows it all, and he can bear us through it all.

IV. REJOICE IN THE HOPE OF HIS COMING. There is a deep wisdom of God in the long drawn affliction of Christ and the Church. Glory comes out of the dark womb of trouble. How long the travail must be God only knows. Jesus Christ suffered till he was perfected, and then God exalted him. The Church must suffer and struggle till she is perfected and God exalts her too. And the glory that awaits her is that of her Beloved. As the Church enters into his sufferings, so is she to enter into his glory. This is the day for faithful service and saintly patience. The coming day is that of honour and reward, “that, when his glory shall be revealed, ye may be glad also with exceeding joy.”F.

2Co 1:9

The sentence of death in ourselves.

St. Paul had just recovered from a depression of spirit under which his frame, never very robust, had been bowed down almost to the grave. He was no Stoic. No spiritual man is. Regenerate life brings quickened sensibility. The new heart is both deep and rapid in its appreciations, and feels intensely both joy and sorrow. St. Paul had not lost faith or comfort in his distress. Tie trusted in the living and life-giving God. All spiritual men find that faith thrives when they have to endure hardness. If they occupy places of ease or walk on sunny heights, they look down into the sorrows of life and call them dark and dismal. But when their path lies through the valley on which death shadows fall, they lift their eyes to the hills whence help comes. The hills are near and strong, and the sky above reveals its golden stars. It is in houses of comfort that we often find doubt and discontent; but Divine serenity floats over the tried saints, and the secret prayers of God’s stricken ones have the sweetest tones of hope. The reason of this is not obscure. If your chamber is full of light by night, and you look out through the window, you discern little or nothingall is dark. But if your chamber be in darkness, and you look forth, you see the moon and stars ruling the night, the trees standing as solemn sentinels in the valley, and the mountain casting a broad shadow on the sea. So, when you have worldly ease and pleasure, heavenly things are very dim to you. But, when the world is darkened, heaven brightens, and you trust in God who raises the dead. There is a heathen conception of death which makes all vigorous limb shrink and recoil. Tim dead are thought to go away into a mournful stillness, or move through the air and haunt lonely places, as pallid shades or ghosts. There is also a Hebrew conception of death which sufficed in the time of the Old Testament, but falls quite short of what is now brought to light by the gospel (see Psa 115:17; Isa 38:18, Isa 38:19). But Christ has delivered from the fear of death. Every believer in Christ may enter into the consolation of St. Paul. If he is in sickness and has a sentence of death in himself, or sees that sentence written on the wan countenance of one whom he loves, he is not without a strong solace. It is not the mere philosophical tenet of the immortality of the soul, which implies an endless being, but by no means attains to the Christian doctrine of eternal life. It is faith in God who raises the dead. Father Abraham had this comfort when he strode up the hill, with the knife to slay and the fire to consume in sacrifice his dear son, “accounting that God was able to raise him up even from the dead; from whence also he received him in a figure.” We read of certain Hebrew women who through faith “received their dead brought to life again.” We remember one instance in the ministry of Elijah, and another in that of Elisha. In those times it was an object to live long in the land which Jehovah God had given to his people; and so it was a blessed resurrection to be restored so as to prolong one’s days on the earth. In the beginning of the gospel a few such cases are reported. We allude to the ruler’s daughter, the widow’s son, Lazarus, and Tabitha or Dorcas. But the gospel being fully unfolded, and the hope laid up in heaven made known, there are no more instances of restoration to mortal life. To depart out of the world and be with Christ is far better than to remain in it. So the resurrection for which we wait is that of the just at the appearing of Jesus Christ. When we believe in God who raises the dead, the first and chief reference is to his having raised up the slain Jesus (see Rom 4:24; Rom 10:9; 1Co 15:15). This is in the very heart of the gospel, and this carries with it the sure and certain hope of the resurrection of “the dead in Christ.” “God hath both raised up the Lord, and will also raise up us by his own power.” The sentence of death which St. Paul had felt was not executed till years had passed; but it was well to be forearmed. Ere long, warned or unwarned, we all must endure death, if the Lord tarry. And before we die we may have to see the sentence carried out in others whom we love and for whom we must go mourning. There is no help in facing death but that which comes of faith; there is no comfort in regard to those who have endured it but in the belief that they are already with God, “breathers of an ampler day,” and in the hope that he will raise them up complete and glorious at his coming.F.

2Co 1:19

Christ is yea.

The apostle defended himself against imputations of levity and self-contradiction. He did not lightly form or change his plans. He did not bandy about “yea and nay.” The serious theme of his ministry was some security for its grave and consistent treatment. At the present day one hears a good many complaints of vagueness and vacillation in the pulpit. Preachers are said to use ambiguous phrases, propound shifting opinions, and leave their hearers unsettled and perplexed. They seem to have no certainty in their own minds, and therefore cannot convey a sure and straightforward gospel to others. Their word is “yea and nay.” Now, there may be reason for hesitancy on some topics of religion. It may be a great deal wiser than absolute assertion. But as to the main theme of gospel preaching there should be perfect certainty; for the very essence of it is the setting forth of Jesus Christ, the Son of God. He is the True One, and ought to be proclaimed with firmness, consistency, and “much assurance.” The Greeks were fond of speculation. At Athens they inquired after some new thing. At Corinth they were fickle and disputatious. On such a people the calm certainty of St. Paul’s preaching must have fallen with surprise. It was testified that Jesus, who had taught in Judaea, but never even visited Greece, and who had been crucified at Jerusalem, was the Son of God; that he had ascended to heaven, and would judge the world on an appointed day. This was not submitted to the critical acumen of the Greeks for their examination and approval. It was delivered as truth, and not as a lieyea, and not nay. Jesus, the Son of God, was the grand Reality in a world of delusions, and the grand Essence in a world of shadows. Such had been the teaching of St. Peter and the other apostles at Jerusalem, of Philip at Samaria, and of the Cypriote and Cyrenian brethren who first delivered the testimony at Antioch. No one was more clear or more intent upon this than St. Paul. Though his powerful mind could easily have dealt with many questions that would have interested the Greeks, he resolved to adhere to the simple testimony to Jesus, the Son of the living God. It may be said that, though this was right and needful in the world which St. Paul looked upon, and is right and needful still among Jews and heathens, it is not necessary in Christian countries. But alas! it is necessary. Countries called Christian are still very ignorant of Christ; all of them need full, definite, and firm preaching of the Son of God. There is nothing like it for delivering men from their sins, and drawing them away alike from the arid sands of unbelief and from the marshy places of superstition. But the testimony must be delivered with unfaltering heart and voice; for it is the preaching of the Yea, the Faithful and Truea pillar that cannot be shaken, a foundation that cannot be moved. Heathenism was full of contradiction, incoherence, and contrast. Its gods conflicted with each other and its oracles were uncertain. It was and still is a thing of “yea and nay.” Buddhism, in some respects an improvement on the heathenism which it supplanted, after all amounts to a mere dreary nihilism. One who had studied it carefully (Sir J. Emerson Tennant) said of Buddhism that, “insufficient for time and rejecting eternity, the utmost triumph of this religion is to live without fear and to die without hope.” This is not “yea,” not even “yea and nay,” but a perpetual dismal “nay.” In Christendom, too, something like it appears. There is a weary scepticism which a famous writer described as “the everlasting No.” Partly it is a shallow fashion, partly it is a real plague and misery of the generation to have “nay’ only in regard to the unseen. God is not. The Bible is not. The devil is not. Heaven is a dream. Hell is a fable. Prayer is useless. Faith is a fond fancy. So the mist wraps men in its chilly fold. Against all this we place the everlasting Yea. Jesus Christ is God’s mighty and loving Yes to the children of men. And whatever the differences among our religious communities, in this testimony all are at one. The Son of God is he who can give light to the darkened mind, rest to the weary spirit, warmth to the frozen heart. In him desire is satisfied, apparent contradictions are reconciled, or hope is given of solutions by and by, for which we can well afford to wait. Some contrast the Christian faith unfavourably with the physical sciences. They say that it is full of mysticism and loose conjecture, whereas the sciences proceed by rigorous induction of facts observed, collated, and scrutinized. In the former we are asked to walk on air; in the latter, every step we take is on sure and solid ground. This we totally deny. There is no fair and proper test of historical and moral truth to which our holy religion refuses to be subjected. We have the well-authenticated records spoken and written by those who saw and heard Jesus Christ. We have the best reasons for trusting their testimony; and in the words, and works, and character, and suffering of Jesus, in his reappearance after death, and in the whole influence which he has exerted over millions of men for nearly nineteen centuries, we have overwhelming proof that, while human, he is superhumanhe is the Son of God. It is science that has to change its voice, not religion. It has to modify its assertions, correct its conclusions, and reconsider its theories; but Jesus Christ is “the same yesterday, and today, and forever;” and the gospel which proclaims him brings to us the Divine “yes” to which we have only to respond with the human “yes” of an unwavering faith. The Saviour asks, “Believest thou that I am able to do this?” Be ready with the answer, “Yea, Lord.’F.

2Co 1:20

The certainty of Divine promises.

I. ALL THE PROMISES OF GOD. From the first (Gen 3:15) which points to the Saviour’s first coming, to the last (Rev 22:20) which assures us of his second coming, these are all very good. Their range is vast, their bounty large, their comfort sweet and strong. They bring balm to our wounds, help to our infirmities, rest to our weariness, encouragement to our prayers. They are “exceeding great and precious.” Scattered as the promises are over the Bible, they should be searched out and read with an intelligent regard to the time when they were given, the persons to whom they were addressed, and the nature of the dispensation under which they were issued. They are profitable in a general sense as exhibiting the Divine character and mind, and they convey individual comfort to those who, in express terms or by fair inference from the express terms, are indicated in particular promises. These comprehend assurances of

(1) temporal welfare;

(2) Free pardon;

(3) a renewed and obedient heart;

(4) the indwelling of the Holy Spirit;

(5) the return of the Lord and our gathering to him in his glory.

These are the keys to open all doors in the dungeons of Doubting Castle and set captives free. These are the strong withes that bind the holiest affections of men, or the cords and bands let down from above, which they hold as they skirt the precipices of moral danger and climb the steep places of duty. These are the stepping stones across waters of despondency, on which pilgrims may pass dry shod to the happy shore.

II. THE SECURITY OF ALL THOSE PROMISES IS IN JESUS CHRIST. No Divine promises are made to us out of Christ, and no promise in him can fail. This arises from:

1. The constitution of his mediatorial Person. He is very God and very man: God who is true and cannot lie, in union with a guileless Man who had no deceit in his mouth.

2. The nature of his mediatorial offices. As he is the Prophet, all the promises of Divine teaching and enlightenment are secure in him. As he is the Priest, all the promises of pardon, of acceptance in worship, and of salvation to the uttermost are secure in him. As he is the King, all the promises of the subdual of sin and of deliverance from spiritual adversaries are secure in him.

3. The covenant relations of Christ to his people. They are so comprehended in him or represented by him that all the promises made to him are for their help and consolation, and all the promises made to them are for his glory. So are they assured of pardon through him, eternal life in him, the Holy Spirit of him and by him, and the new heavens and new earth with him who is the Amen, faithful and true.

III. THE END IN VIEW IN THE SURENESS or THE PROMISES. “For glory to God through us.” It is glorifying to him that we go to the promises for solace and live on the promises by faith. It was when Abraham believed a promise, and was strengthened in faith, that he gave glory to God. And this way of glorifying our God is open to all of us. Let us not stagger at his promises, but believe his love and rely on his faithfulness, He cannot deny himself. Glory be to the Father, who promises to be a Father to us, and to take us for his sons and daughters! Glory be to the Son, in whom all things are ours by free grace, and God himself is not ashamed to be called our God! Glory be to the Holy Ghost, for the anointing, the sealing, and the earnest in our hearts (2Co 1:21, 2Co 1:22)! The promises of God being established in Christ, we too who believe are established in Christ by the Holy Spirit, and so the promises are ours. What will you do who have no hold of the promises, no hearty faith in the Divine Promiser? For you there is no bright future; for the inheritance is by promise of free grace in Christ Jesus. Yet we do not ask you to believe a promise. Strictly speaking, there is no promise to men who are not in Christ. But Christ himself is set before you and offered to you. Believe on the Name of the only begotten Son of God, according to the tenor of the gospel. Then all things will be yours. The promises of grace and glory are for you; for they are all yea and amen in Jesus Christ our Lord.F.

2Co 1:24

The apostolic ministry.

I. APOSTOLIC TESTIMONY. Our religion is based on facts seen and known, abundantly verified and honestly related. Of these facts apostles were the chosen witnesses. When they spoke to their countrymen, the Jews, they showed how those facts concerning Jesus of Nazareth fulfilled Old Testament types and prophecies of the Christ. But the real foundation which they laid everywhere was one of fact. Jesus had died and God had raised him from the dead. Of these things they were absolutely sure, and on their testimony the Church was built. On this it is well to lay emphasis. From one side there comes an insidious suggestion to cease from asserting the miraculous nativity and the actual bodily resurrection of Jesus Christ as historical facts, and to content ourselves with the elevation of ideas and sweetness of culture which are associated with his Name. To this we cannot listen, because we cannot live in a house without foundations, and we do not believe that the ideas and influences of Christianity can long remain with us if we part with the historical Christ to whom the apostles bore witness. From the opposite side we encounter another danger. The facts which were testified by apostles and prophets ere overlaid with masses of theological statement and niceties of controversial distinction. Not the Redeemer is preached, but the scheme of redemption; not the death of Christ, but the doctrine of atonement; not his resurrection, but the tenets of the schools regarding the results secured by his “finished work.” Now, we do not for a moment disparage theology, systematic or polemical, or forget that St. Paul put much theology into his letters to the Churches; but it is a thing taught and argued, not witnessed. We must adhere to our point, that the gospel is a proclamation of facts, and the Church rests on a foundation of facts, certified by the apostles as competent and chosen witnessesfacts, however, not dry and barren, but significant, suggestive, full of profound meaning and intense spiritual power. St. Paul was careful to assume no higher place in regard to the gospel than that of a faithful witness. He delivered it just as he had received it, “by the revelation of Jesus Christ.” He told the Galatians that, if he himself should be found at any future time proclaiming any other gospel, or if an angel from heaven should do so, he was not to be listened tohe was to be accursed. Any perversion of that gospel which had been delivered from the beginning would be sufficient to discredit an apostle as a false apostle, an angel as a fallen angel.

II. APOSTOLIC AUTHORITY. The apostles had authority to “bind and loose,” to direct and administer in the early Church. On fit occasions they exerted such authority, and none of them more firmly or wisely than Paul. But they forbore as much as possible to press mere authority even in matters of order and discipline, and they disclaimed any right of dominion over the faith of their fellow-Christians, The Apostle Paul in particular is never found demanding attention or obedience to his teaching on the ground of his official dignity. Many signs and special miracles attended his ministry and confirmed his word; but he never posed as a worker of wonders in order to awe the minds and compel the submission of his hearers. His aim was to manifest the truth to the consciences of men. In founding the Corinthian Church he had “reasoned,” “persuaded,” “testified,” and “taught the Word of God” (see Act 18:1-28.). His own statement is, “I declared unto you the testimony of God” (see 1Co 2:1-5). The object of St. Paul in thus refraining from any assertion of a right to dictate was to build the faith of the Church, not on apostles, but on God. He would not say, “Believe because we bid you, and whatever we tell you.” He was one of a hand of witnesses to Jesus Christ the Lord; but, once those facts were believed with the heart, the disciples in every Church stood for salvation on the same ground with the apostles themselves, and had the same confirmation of the truth by the Holy Spirit.

III. LESSONS FOR THE MODERN MINISTRY OF THE WORD. For the propagation of the gospel there must still be witnesses; for the edification and peace of the Church there must be teachers, helps, governments, overseers. But none of these have a right to “lord it over God’s heritage;” least of all may they lord it over the faith of their brethren. If the apostles of the Lamb disclaimed such dominion, how much more should they who have ministries to fulfil in the modern Churches of God! It is preposterous to connect apostolic dignity or the glory of apostolic succession with pomp and lordliness and the assertion of official superiority. It is apostolic to serve diligently and suffer patiently, to preach the truth in love, and to teach the things which concern the Lord Jesus Christ, but seeking no honour or glory from men. The object of the ministry in regard to those who are without is to bring them to repent and believe the gospel The object in regard to those who are within the household of faith is to promote their joy and health.

1. “In faith ye stand.” This is not submission to a human authority, but allegiance of heart to God in Christ Jesus. In emotions, opinions, anxieties, conjectures, there is no standing. Only by faith is the heart fixed, the mind established, in this world of change and disappointment, solidity imparted to the character, and calm courage breathed into the soul. Want of faith or decay of faith accounts for restlessness, weakness, rashness and inconstancy. The heart is “tossed and not comforted.” The will is yielded to selfish desires and uneasy impulses. But “we have access by faith into the grace wherein we stand.”

2. Those who minister to the faith of Christians increase their joy. The apostles were intent on this (see Rom 15:13; Php 1:25, Php 1:26; 1Pe 1:8; 1Jn 1:4). And every true minister of Christ will find, with St. Paul, that his own spiritual life is bound up with the steadfastness and liveliness of those whom he instructs in the truth.F.

HOMILIES BY R. TUCK

2Co 1:1

By the will.

In this assertion, “an apostle of Jesus Christ by the will of God,” St. Paul briefly summarizes the claim to apostleship which he elsewhere argues, and which he so earnestly vindicates in a later portion of this Epistle. He carries the question to the final court of appeal, declaring that the primal source whence comes all call to office in the Christian Church is the “will of God.” It matters not how that “will” may be expressed; whether, as to the older disciples, in the call of their Master to apostleship, or, as to St. Paul, by direct revelation from heaven. The only point of interest is thisHave sufficient signs of the Divine will concerning us been given to carry conviction to our minds? And what is the proper influence which the recognition of the will of God concerning us should have as we hold and fulfil the duties of the office? Such a conviction is

I. A MAN‘S HUMILIATION. It makes him nothing and God all. It sets him down among the ministries that God may use as he wills. But it brings to him a holier humiliation than that. It bows him down under the greatness of the trust he bears, oppresses him with the honour that is laid upon him, makes him feel his helplessness and unworthiness, as may be illustrated in the hesitations and humble expressions of Moses and Jeremiah when they were called of God. The healthiest humility is that wrought by a great and solemn trust.

II. A MAN‘S INSPIRATION. It gives him an idea and an object in his life. It moves him with the power of a great purpose. It calls him to high endeavour. It wakens into bright activity every faculty and power of his nature. It urges him with the sense of duty. It delivers him from the weakness that ever attends a conflict of motives. It holds out before him the reward of the faithful.

III. A MAN‘S STRENGTH. In the power of the conviction that he is where God would have him be, and is doing what God would have him do, a man can overcome and dare all things. St. Paul’s own endurances are inconceivable save as we can feel that he had this strength. Especially illustrate from his wearying controversy with the Jewish party. They said evil things of him, but this was his strengthhe knew that he was an apostle by the will of God.R.T.

2Co 1:4

Comforted, and therefore comforters.

It may seem strange that the Bible, and Christian ministers following its example, should deal so frequently and so largely with troubles and afflictions. You sometimes half suspect that Christian people must have a larger share of earthly sorrow than fails to the lot of others. We may admit a sense in which this is true. The higher susceptibilities of the Christian man, his clearer vision of unseen things, and his separateness from the world, do seem to involve some special kinds of suffering from which the heedless and the godless are free. The influences on personal character and on individual life, wrought by God through the sorrows he sends, are often presented. In the passage now before us the apostle puts another side of their influence. Our afflictions and our comfortings become a blessing to others. “That we may be able to comfort them which are in any trouble.” Our sorrows have by no means exhausted their stores of blessing when they have dispelled our doubts, delivered us from our dangers, and cultured our characters; they have stores of blessing left in them still, with which, through us, to enrich and comfort others. This may be set before us in two of its aspects.

I. OUR AFFLICTIONS AND COMFORTINGS ARE THE SOURCES WHENCE COMES OUR FITNESS FOR INFLUENCING OTHERS. It may be a question beyond present solution, what exact share have the sorrows of our past lives had in the formation and nourishment of our present abilities for Christian work and influence? And yet surely no man can reach middle life or old age, and feel the respect in which he is held, his power to comfort and help others, and the value that is set upon his judgment and counsel, without recognizing how much of that fitness for influence has come out of his experience of sorrow. Precisely what qualities are nourished by particular forms of trouble we may not be able to decide, but the whole result we can estimate, and there is not one true Christian who would hesitate to say, “Blessed be God for the afflictions of my life; yes, even for those which bruised and almost broke my heart, because, as sanctified by God, they have fitted me to sympathize with and to comfort others’ Experience brings power. But the Christian’s experiences are not of griefs only; they are of griefs together with Divine comfortings, and these together bring a peculiar kind of power. This may be illustrated from any of the spheres of Christian influence.

1. Take the power of a Christian’s ordinary conversation. We can discover m the very tones of the voice the holy subduedness that tells of some great woe that has put into the words and the voice that humbleness and gentleness. How often this tone of the stricken ones has had its power upon us!

2. Take the special efforts which are made, by conversation, for the conversion and instruction of others.

3. Take any endeavour to express sympathy with those who may now be suffering under God’s mighty hand. How different are the consolations offered by stricken and by unstricken ones! The unstricken can find beautiful words, and be truly sincere as they utter them. But the stricken ones can express unutterable things in silence and look. Send the long-widowed woman to cheer the newly widowed. Send the mother who has children in heaven to comfort the mother who sits so still, with broken heart, beading over the baby’s coffin. The plant of healing sympathies grows and blossoms and fruitens out of our very wounds and tears and deaths. Then it will but be reasonable to expect that, if God has high places of work for us, and valuable influence for us to exert, he will need to bring us through great and sore troubles, St. Paul recognizes this necessity in our text. How his life was filled with anxieties and sorrows we seldom worthily estimate. Great soul! He did not care to be always talking about himself; only once or twice does he lift the veil and show his secret history; but therein much affliction awaiting him everywhere, and the comfortings of God abounding in allis the explanation of his mighty and gracious influence. He was “comforted of God that he might be able to comfort them which are in any trouble.” The same truth shines out even more clearly from the life and cross of our Lord Jesus Christ. He is able to succour because in all points tempted. Lifted up, “he draws all men unto him.” Gaining his influence by his own sufferings borne in patience and faith. Winning power to save and help the world by dying an agonizing death and knowing, in the uttermost needs of a dying hour, the gracious comfortings of God.

II. OUR AFFLICTIONS AND COMFORTINGS GAIN FOR US ALL THE POWER OF A NOBLE EXAMPLE. In the previous part of the subject our conscious efforts to help and bless others have been chiefly considered; but the good man’s influence is by no means to be limited to them. There is an unconscious influence, less easily calculated, but more mighty, reaching more widely, blessing as does the bracing air of the hills, or the fresh blowing of sea breezes, or the face of a long-lost friend. And this kind of power to bless belongs peculiarly to those who have come out of God’s tribulations and comfortings.

1. Estimate the moral influence of those in whom afflictions have been sanctified upon men who are living with no sense of spiritual and eternal things.

2. Estimate their influence on doubting and imperfect Christians.

3. Estimate the influence of such persons on children. You may have thought that your afflictions have set you aside from your work. Nay, they have just lifted you up to the trust of some of God’s highest and best work. Tribulation worketh patience, experience, and hope. It matures the finer elements of character. But it does moreit fits us for work, for higher influence on others, enabling us to set before men all the power of a noble example. Our afflictions and comfortings are really our clothing with the soldier’s dress, our putting on the soldier’s armour, our grasping the soldier’s weapons, our drilling for the soldier’s service, that we may be good soldiers of the cross. Each one of us may become a Barnabas, a son of consolation. Comforted of God, let us learn to comfort others.R.T.

2Co 1:5

Christ’s sufferings renewed in his disciples.

“For as the sufferings of Christ abound in us.” We have expressed here a characteristic and familiar thought of the apostle’sthe one which brought to him the fullest and deepest consolations. It is true, but it is too easily apprehended to be all the truth, that St. Paul’s sufferings, borne in fulfilling his ministry, were Christ’s sufferings because a part of his service; but the apostle evidently reached the unspeakably precious and inspiring view of Christian suffering which sees it to be Christ’s, because it is essentially like hisit is vicarious, it is borne for others. He says, “Whether we be afflicted, it is for your consolation and salvation or whether we be comforted, it is for your consolation and salvation.” St. Paul would know “the fellowship of Christ’s sufferings, being made conformable unto his death;” even to that death in its vicariousness, as a sublime self sacrifice for the salvation of others. For the thought that in our sufferings, of whatever nature, we share Christ’s sufferings, comp. 2Co 4:10; Php 3:13; Col 1:24; 1Pe 4:13. All vicariously borne suffering is Christly; it is the kind of which he is the Leader and the sublime Example; it is even necessary, as attendant on all human efforts to bless others. Every one who would help another must take into account that he may have to suffer in doing it. Illustrate by the doctor, or the man who tries to save, from water, or fire, or accident, a fellow creature. He may even perish in so doing. The Christian may cherish this supreme comforthe may become to others, in measure, what Christ is to him. He may become the inspiration of vicarious service. His Christly example may act on men as Christ’s example acted on him. If it might be so, St. Paul was willing to suffer. It may be shown and illustrated that such Christ-like enduring has

I. A TEACHING power on others. It brings its revelations of God and brotherhood. It opens mysteries. It impresses the evil of sin.

II. AN ELEVATING power on others. It lifts men up to bear their own sufferings well, when we can show them the Christ-likeness of ours.

III. A COMFORTING power, since it shows, not only how God’s grace can abound, but also how God can turn even what we think evil into gracious agency for blessing. Sufferers still can strengthen, help, and save others.R.T.

2Co 1:8-11

The sanctifying influence of nearness to death.

In God’s providence he brings his people sometimes to the “borderland,” and, after giving the expectation, and almost the experience, of death, he leads them back to life and labour and relations again. Of this Hezekiah is the prominent Bible example. The sufferings through which the apostle had passed are not here detailed, and there is found much difficulty in deciding to what experiences he refers. Some think he recalls the tumult in Ephesus, which Dean Stanley shows was a more serious affair than Luke’s narrative alone would suggest. Others think that some time of grievous and imperilling sickness is alluded to. And the apostle’s mind may go further back to the stoning at Lystra, when he was left for dead (see Act 14:19). It has been remarked that “the language is obviously more vividly descriptive of the collapse of illness than of any other peril.” The point to which we now direct attention is that the sufferings imperilled life and brought him to the full contemplation of deathbrought him to the “borderland;” and he gives the Corinthians some account of his feelings and experiences at the time, and tries to estimate some of the spiritual results then attained. They are these

I. A FEELING OF SELF HELPLESSNESS. Man never feels that fully until he faces death. He knows that no resolution, no energy, no sacrifice, can ensure his “discharge from that war” He can do nothing, and that most humiliating conviction may be a part of our necessary experience. Somewhere in life we need to be brought up before a great sea, with mountains around and foes before, much as Israel was when led forth from Egypt. It is good for us to feel helpless, utterly helpless, and then to hear the voice saying, “Stand still, and see the salvation of God.”

II. DELIVERANCE FROM SELF TRUST. Some sort of reliance on ourselves is necessary in order to meet the claims of life aright, and do its duties faithfully. Some measures of self-reliance blend with the Christian’s trust in God all through his life of activity and service. Seldom, indeed, are full surrender to God, and entire conformity to his will, and simple reliance on his care, really won; and the experience of nearness to death alone breaks away the last bonds binding us to self, and enables us to “trust wholly.” Life, after visiting the “borderland,” may be wholly the “life of faith upon the Son of God.”

III. FULL CONFIDENCE IN THE CONTINUING AND ABOUNDING OF DIVINE GRACE. This follows from so extreme an experience of what “almighty grace can do.” Short of the experience of death, we may doubt whether “grace” can meet us at every point of our need; whether there really are no complications of circumstances which may overmaster grace. A man may sayGrace can meet many needs, but not just this condition or this particular frailty. A man brought back from the “borderland” has won an impression of God’s power and mercy that enables him to look forward to life and feel that God’s efficient grime can be with him everywhere and in everything. It is St. Paul, who “had the sentence of death in himself,” who was a personally delivered man, and who spoke of God as being able to make all grace abound towards us, so that we, having all sufficiency in all things, might abound unto every good word and work (2Co 9:8). Death is the climax of all human woes, and he who can deliver from death can master all our troubles and “make all things work together for good.” In concluding, show that the sanctified influence of his extreme experience may be seen in the tone and spirit and manner of the Christian thus brought back from the “borderland;” but that there is great danger of misusing even such Divine dealings with us, as Hezekiah seems to have done. A man restored from imperilling sickness may presume on the very mercy which has been so gloriously manifested in his case. We should take as our model such an experience as that of the Apostle Paul.R.T.

2Co 1:11, 2Co 1:12

The gracious influence of prayerfulness and sympathy on suffering souls.

The apostle wanted his friends to know of his sufferings so that he might have

I. THEIR SYMPATHY IN THE TROUBLES. Very tenderly beautiful is the way in which St. Paul, while turning to God for his great consolations, yet yearns for the sympathy of those among whom he laboured. He liked to have some of them with him. He was a most brotherly and sympathetic man, and could neither suffer nor rejoice alone. In this he illustrates what is the great want of all warm natures; they yearn for sympathy, and we may render noble service who can give such sympathy in response to them. It is help and healing for stricken ones that we can “weep with those who weep.”

II. THEIR PRAYERS FOR HIS PRESERVATION. A man in trouble longs for the feelingat which men may easily scoff, but which is nevertheless a most real and helpful feelingthat he is upheld by the prayers of those that love him. None of the difficulties about prayer in relation to material changes need meet us when we speak of prayer in relation to spiritual influences. We ought to pray for the preservation of our friend’s life when he is in peril from disease, but we do this with uncertainty as to what the will of God is, and so with full submission to whatever the decisions of that will may be. We pray that our suffering friends may be inwardly upheld, comforted, and strengthened, and in such prayers we know what the will of God must be. Sympathizing prayers have a really gracious influence on suffering souls, and surely bring down Divine blessings on them.

III. THEIR THANKSGIVINGS WHEN HE WAS RESTORED. The apostle could not rejoice alone. He wanted others to help him sing both of “mercy and judgment.” From this subject arises, as the point of practical impression, the questionHow can we help our suffering brothers and sisters? Even the Lord Jesus wanted sympathy, and the uplifting of others’ prayers for him, when he was in the agony of Gethsemane; and so do his brethren. In what ways can such sympathy and help find expression? Neither utterances of sympathy nor earnest prayers can suffice instead of, and as an excuse for, not rendering practical helpings, but they will be found to inspire such practical efforts; for those whom we take on our hearts to pray for we are most likely to take into our hands to help.R.T.

2Co 1:12-14

The conscience testimony.

“For our rejoicing is this, the testimony of our conscience.” This passage may be thus paraphrased: “It is this which causes such a perennial flow of joy and consolation into my heart amid all my anxieties and distresses. I can feel in my conscience that what knits us together in sympathy is a Divine and not a human bond. On my part there is the inspiration from above, on yours the verifying faculty which enables you to recognize the truth of what I deliver to you.” Now, no man ever needs publicly to appeal to the testimony of his conscience unless he is misjudged, misrepresented, maligned, or slandered by his fellow men. He may, however, be placed in such circumstances that he can make no other appeal than to the consciousness of having acted in sincerity and uprightness. Such a testimony may not be accepted by others, but the ability to render it brings rest and peace to a man’s own heart. St. Paul was at this time greatly suffering from misrepresentations and slanderings; and so was David, in the older time, when he turned with such passionate intensity to God, saying, “Judge me according to mine integrity, and according to my righteousness which is in me.” The worst hurt a true and faithful man can receive is the misjudging of his sincerity. F.W. Robertson says, “Met by these charges from his enemies, and even from his friends, the apostle falls back on his own conscience. Let us explain what he means by the testimony of conscience. He certainly does not mean ‘faultlessness,‘ for he says, ‘Of sinners I am chief.’ And St. John, in a similar spirit, declares that none can boast of faultlessness: ‘If we say that we have no sin, we deceive ourselves.’ And here St. Paul is not speaking of his own personal character, but of his ministry; and again, he is not speaking of the blamelessness of his ministry, but of its success. No; it was not faultlessness St. Paul meant by the testimony of conscience, but thisintegrity, moral earnestness in his work; he had been straightforward in his ministry, and his worst enemies could be refuted if they said that he was insincere.” Now, the conscience testimony may be said to include self approval before self, self approval before man, and self approval before God.

I. SELF APPROVAL BEFORE SELF. Treat conscience as the exercise of a man’s judgment concerning the right and wrong of his own conducta man’s self appraisement. A man may be calm amid all storms of slander or persecution who can feel that he is consciously sincere, and that he has been true to himself. Carefully distinguish this from mere self satisfaction, and from the pride that leads a man to “think of himself more highly than he ought to think.” A man’s moral strength depends upon his self approval when conscience makes its searching estimate of conduct and of motives. A man is only weak when his conscience upholds his accuser.

II. SELF APPROVAL BEFORE MAN.

1. A man is often compelled to take action which he knows men are likely to misconceive and misrepresent. He can only do so with the assurance that he is right.

2. Men are corruptly disposed to put a wrong construction on the actions of their fellows, and every man must take this into account who occupies prominent or public positions. He dares not waver or change to try and meet everybody’s wishes. He can but fall back upon the testimony of his own conscience.

III. SELF APPROVAL BEFORE GOD. He, being the Searcher of the heart, knows the very secrets of motive and feeling, and it may seem as if there could not be any “self approval” in his presence. And yet God’s Word teaches us that God looks for sincerity, expects it, and knows that we can reach it. Perfect we cannot be; sincere we can be. “It we would judge ourselves, we should not be judged.” David may even speak of his integrity before God. And the height of a man’s moral strength is only gained when he feels consciously sincere in the Divine presence, but is truly humble even in the consciousness and says, “Search me, O God, and know my heart; try me, and know my ways.”R.T.

2Co 1:21, 2Co 1:22

The sealing and earnest of the Spirit.

The figure used in the passage is taken from the custom, common to nearly all lands, of affixing marks to a man’s peculiar property. That mark was frequently a seal, with a characteristic device. The shepherd has some mark which he places on each of his sheep, so that if any one of them strays away it may at once be known as his. And so Christ, the good Shepherd, has a mark by which he knows, and would have all men know, the members of his flock. That mark is the seal of the Spirit. The meaning of the term is explained by a passage in Rev 7:1-17. The angel demands a little delay until he shall have “sealed the servants of God in their foreheads.” That is, by a distinctive mark, the sons of God are to be separated from the world, stamped as God’s chosen ones. And as that shall then be done by a glorious name, blazoned on the forehead; as it was done, in the older time, to Israel, by a blood-sprinkled lintel; so now it is done by the gift of the great Comforter and Friend, the Holy Spirit of promise. The presence of the Spirit pledges the fact of our reconciliation to God, and so it seals us. That Spirit may work on ungodly men and by ungodly men, but he cannot properly be said to work in ungodly men. His is an influence on them from without; his dwelling in the heart is the assurance that the great change has taken place. A man must be “born again” ere he can be the dwelling place of the Spirit. “The Spirit witnesseth with our spirit that we are the children of God.” And it is not possible to overstate either the dignity or the safety that attends such a sealing. God stamps his people by giving them his own presence. It is hot enough to affix a mark, not enough to entrust to guardian angels. Satan may conceivably overcome them, and sin may blot out the mark. God would give his people no other seal than his own omnipotent presence. Divinest seal! No human hands can tear that from our soul. It can only be lost by our own self willed acts. We can pluck off the seal. We may grieve the Spirit away. None can deny the livery of the eternal King, with which we are clothed, but we may ourselves choose another service and strip off the King’s dress. What the sealing and earnest of the Spirit are may best be illustrated by the experiences of the apostolic company when the Spirit first came in Pentecostal power and glory. The disciples were waiting at the throne of grace, waiting for the fulfilment of the as yet mysterious promise of the Lord. It was the early morning, when a sweeping sound of wind came about the house, and filled the room where they were sitting. Presently dividing tongues of flame rested on their heads, and they felt new power thrilling within them. Those were the symbols of the Spirit’s sealing them for their great missionary service. In this new might a surprising change passed over them. They were ignorant Galilaeans; now they could speak seas to be understood by people of all tongues; now they were swayed with feelings that raised timid disciples into moral heroes and noble witnesses and faithful martyrs. That was the flint sealing of the Spirit, and it does but illustrate how still God takes us as his, gives to us his Spirit, secures us by a Divine indwelling, and inspires us with Divine motives and impulses.R.T.

Fuente: The Complete Pulpit Commentary

2Co 1:1. Timothy our brother, That is, either in the common faith, (see Rom 1:13 and 1Co 16:13.) or, brother in the work of the ministry. See Rom 16:21. St. Paul may be supposed to have given Timothy the title of brother here, in this peculiar connection, for dignity’s sake, to procure him a reputation above his age among the Corinthians, to whom he had before sent him with some kind of authority to rectify their disorders. Timothy was but a young man when St. Paul wrote his first epistle to him, as appears 1Ti 4:12 which epistle, by universal consent, was written to Timothy after he had been at Corinth, and, in the opinion of some very learned men, not less than eight years after; and therefore his calling himbrother here, and joining him with himself in writing his epistle, may be to let the Corinthians see, that, though he who had been sent to them was so young, yet he was one whom St. Paul thought fit to treat as an equal. Achaia was the country in which Corinth stood.

Fuente: Commentary on the Holy Bible by Thomas Coke

2Co 1:1-2 . Address and greetin.

. ] See on 1Co 1:1 .

.] His relation to this Epistle is the same as that of Sosthenes to the first Epistle: he appears, not as amanuensis , but as (subordinate) joint-sender of it. See on 1Co 1:1 .

.] as at 1Co 1:1 .

. . .] Grotius: “Voluit P. exempla hujus epistolae mitti ad alias in Achaia ecclesias.” So also Rosenmller, Emmerling, and others. But, in that case, would not Paul have rather written ? Comp. Gal 1:2 . And are the contents of the Epistle suited for an encyclical destination? No; he means, in agreement with 1Co 1:2 , the Christians living outside of Corinth, scattered through Achaia, who attached themselves to the church-community in Corinth, which must therefore have been the sole seat of a church the metropolis of the Christians in the province. The state of matters in Galatia was different.

Under Achaia we must, according to the sense then attached to it, understand Hellas and Peloponnesus . This province and that of Macedonia comprehended all Greece. See on Act 18:12 . 2Co 1:2 . See on Rom 1:7 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

1. Apostolic Address and Greeting

2Co 1:1-2

1Paul, an Apostle of Jesus Christ [Christ Jesus]1 by the will of God, and Timothy our [the] brother unto the church of God which is at Corinth, with all the saints 2which are in all Achaia. Grace be to you and peace, from God our Father, and from the Lord Jesus Christ.

EXEGETICAL AND CRITICAL

Comp. on 1Co 1:1 ff. The salutation in 2Co 1:2 is precisely like that in the former Epistle. The address in 2Co 1:1 is briefer: is without , and with only a local definition. Timothy has the same position which Sosthenes had there, and it is evident that he must have returned to the Apostle from his mission to Corinth (1Co 4:17; 1Co 16:10 f. Comp. Introd.). The persons addressed are designated with more particularity than in 1Co 1:2, as all the saints which are in all Achaia. From their being addressed as , and not as (as in Gal 2:2, comp. Eph 1:1) it does not necessarily follow that they were only isolated individuals, or small companies without a distinct ecclesiastical organization. And yet we should have no greater certainty in maintaining the contrary. [Alford suggests that the word saints is used rather than churches as in Gal 1:2, because the matters principally to be discussed in the Epistle concerned only the Corinthians as a church, and those living in the province generally merely as individual saints]. In either case they were all connected with the Church of Corinth as the mother-church. With respect to the name Achaia, the common usage of the time as it is seen in Act 19:21, and especially the phrase , abundantly warrants us in assuming that it is here used in its most extensive meaning.2Moreover, this expression does not justify us in concluding (with Neander) that our Epistle was encyclical in its object, for the entire scope of its contents would be opposed to such a view, and we should be obliged to infer that all Christians throughout the province [including those at Athens, Cenchre, and perhaps Sicyon, Argos, etc.] were involved in the censures directed against the mother-church (comp. Osiander, Introd. 3).

DOCTRINAL AND ETHICAL
HOMILETICAL AND PRACTICAL

(See below)
INTRODUCTION
________
2. Thanks for Divine consolations under his tribulations; the blessings conferred upon him thereby for the better discharge of his official duties, and the fellowship between him and his readers (2Co 1:3-11)

3Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; 4Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble by the comfort wherewith we ourselves are comforted of God. 5For as the sufferings of Christ abound in us, so our consolation 6[comfort] also aboundeth by Christ. And whether we be afflicted, it is for your consolation [comfort] and salvation, [or whether we be comforted, it is for your comfort] which is effectual in the enduring of the same sufferings which we also suffer: [om. or whether we be comforted, it is for your consolation and salvation]: and our hope 7of you is steadfast,3 knowing that as4 ye are partakers of the sufferings, so shall ye be 8[are ye] also of the consolation [comfort]. For we would not, brethren, have you ignorant of5 our trouble which came to us6 in Asia, that we were pressed out of measure,7 9above strength, insomuch that we despaired even of life. But we [ourselves] had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead: 10Who delivered us from so great a death, and doth deliver:8 in whom we trust that he will yet deliver us: 11ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf.9

EXEGETICAL AND CRITICAL

This ascription of praise and thanksgiving differs from others of a different character (Eph 1:3 ff.; 1Pe 1:3 ff.), in those respects in which our Epistle is peculiar. It gives special prominence to what was personal to the writer, and what pertained to his individual fellowship with his readers. We are not, however, to seek in it for a direct and studied design to gain the esteem of his opponents, by excusing his delay in coming to Corinth by way of captatio benevolenti, or to bring his readers to see that the love which formerly burned in his heart was still glowing there. It was rather the spontaneous effusion of a fathers love toward a church which he had been compelled so severely to reprove, and which he still felt bound to address with some severity; and an earnest effort to awaken in them a hearty reciprocation of his affection. It is, however, possible that it contains an incidental and indirect parrying of the insinuation that his sufferings might be an indication of the divine displeasure (Osiander).

2Co 1:3 a. Blessed be the God and Father of our Lord Jesus Christ.The meaning of the word Blessed () is not: God is worthy of praise, with understood, but: Blessed or Praised be God, with understood. The word is not unfrequently used in the Sept. as a rendering for . The God and Father signifies, He who is both God and Father (1Co 15:24). , etc., is governed by alone, although in other passages the dependence of Christ the Lord upon is obviously expressed (Comp. Eph 1:17; Joh 20:17).In addition to the more general idea in (the God), the Apostle wished to remind them, as in Eph 1:3, and Rom 15:6, of the more special source of that fellowship which exists between God and believers (2Co 5:2). Neander: It is quite in accordance with Pauls usual manner to express, first Gods general relation to the religious spirit by the name of , and then the special relation in which God stands to the Christian by the phrase, The Father of our Lord. This is followed by a more detailed specification of what God had done, and what he had himself experienced: the Father of mercies, and the God of all comfort (2Co 1:3 b). These genitives ( . and .) intimate that God was the source from which both the mercies and every comfort must proceed, or, more probably, we have in (as in Rom 12:1, where the word is equivalent to ) the genitive of the attribute, as in (1Co 2:8), equivalent to , and in the genitive of the effect. From the mercies proceeds the comfort, inasmuch as he becomes, of course, the God of all comfort by being the Father of mercies.In such a connection (comp. 2Co 5:4) signifies that kind, tranquilizing, animating encouragement one needs in the midst of sufferings (comp. the use of in Isa 40:1, as the rendering of , and also in 2Co 7:6).This consolation was procured by the Holy Spirits influence upon the heart by means of the word of God, special providences (deliverances, etc.) and human ministrations (comp. 2Co 7:6).[We here meet with an application to God in general of the idea of the , which in Johns writings is commonly ascribed to Christ and to the Holy Spirit. The whole work of the Paraclete or Comforter (Consoler) is accomplished by an application of the entire work and consequences of redemption to the believer. Comp. Stanley; also Wordsworth on Jno. xiv. 16; and Braun on 1 Jno. ii. 1; Hare on the Comforter]. Its extent and copiousness is expressed by all), since it is thus related to all kinds and degrees of trouble (2Co 5:4). What he here ascribes to God in general he asserts in 2Co 5:4, that he and his fellow-laborers had enjoyed not only at special seasons, but at all times. Who is comforting us in all our afflictions (2Co 1:4 a). The present who is comforting implies especially that these consolations were repeated and continued without interruption. In he referred more particularly to himself, but not to the exclusion of his companions in labor and suffering, and certainly he meant more than would have been implied by the use of the first person singular (comp. Meyer and de Wette). The preposition introduces either the things by means of which (=), or (better), those with respect to which he was consoled [Jelf. Gr. Gram. 634, 1 a]. Afflictions of every kind, and as a whole (comp. in 1Co 7:28), are included under the phrase, in all our afflictions. He thus recognizes what had been the divine aim in conducting him through such an experience. As he had been made to feel his need of divine consolations, so the enjoyment of those consolations was of great benefit to him; that we may be able to comfort those who are in any affliction by the comfort wherewith we ourselves are comforted by God (2Co 1:4 b).The idea is not merely that others would be encouraged by the example of patience and constancy which those divine consolations had enabled him to present, but rather that his experience had qualified him to assist those who were in any kind of trouble, by imparting to them the same consolations. He could now point them to the answers which his own prayers had received, to the rational foundation of a Christians confidence and hopes, and to the promises and tender assurances God had given to His people. Neander: There was, in fact, no way of making a deeper impression upon others than by testifying to them in this manner what he had realized in his actual experience. In we have a remarkable instance of relative attraction, the irregularity of which can be obviated only by referring to the construction of (see Winers Idioms, 14, 1, p. 136). We have a similar instance in Eph 4:1 (and 2Co 1:7, according to the readings of Lachm. and Griesb.).

2Co 1:5. For as the sufferings of Christ abound toward us, even so through Christ our consolation also abounds.A reason is here assigned for what had been asserted in the preceding verse ( being equivalent to ). But to what part of 2Co 5:4 does this reason refer? Osiander regards it as an explanation of the way in which it is said in the final sentence that he had been qualified to console others in their sufferings. But no reference is made to this until the sixth verse. The true answer probably is, that the Apostle is here endeavoring to place in a clearer light the main thought which he had brought out in 2Co 5:4 with respect to his experience of divine consolation, and which he had expressed in the two phrases, who is comforting, and where with we are comforted by God, and that thus he was naturally led back to the thanksgiving he had offered in the third verse. He describes the degree of consolation as commensurate with the distress. The distress itself he proceeds more particularly to characterize as the sufferings of Christ. This expression may mean sufferings endured either for Christs sake, or by Christ Himself, or by Christ in His members. The words themselves will hardly bear the first of these interpretations: the idea conveyed in the third is not very clearly consistent with the doctrine of the New Testament; and we may regard the second as essentially correct. Those sufferings of Christ which are shared by His servants, and in which they may have fellowship with Him (Php 3:10; Col 1:24, etc.; Mat 20:22; Heb 13:13; 1Pe 4:13), are such as they endure while struggling with the world and its rulers, and such as are inflicted on them for the cause of God (for righteousness sake). Whoever suffers such things endures the same kind of evils with those which Christ underwent (Meyer). The idea of these sufferings of Christ is further extended by Neander: We must concede that all those sufferings which the believer endures in the spirit of Christ, of whatever nature they may be, may very properly be looked upon as a part of his following of Christ.To these sufferings the consolation through Christ is said to correspond. Those who enter into the fellowship of Christs sufferings will experience His sympathy, and through this a degree of consolation proportioned to their sufferings. Such as suffer with Christ (Rom 8:17), will receive divine consolation through Christ. Both are said to overflow (), to be always realized in abundance. This, however, does not imply that the measure of these sufferings was greater than that which Christ endured (analogous to the greater works mentioned in Joh 14:12). The depth and delicacy of the Apostles piety are admirably exhibited in his mention of divine consolations, at the same time and with an equal degree of prominence. Comp. Bengel: [The words and their order are sweetly interchanged: , sufferings; consolationthe former are numerous; the latter is but one, and yet exceeds the former. In this very Epistle, as compared with the former, is shed forth a far greater amount of consolation for the Corinthians, and of course the whole inner man was more perfectly renewed, and increased more and more].

2Co 1:6 a. But whether we are afflicted, it is for your comfort and salvation, or whether we are comforted it is for your comfort;The Apostle now proceeds to apply what he had just said to those whom he was addressing. His afflictions and his consolations would be alike productive of good in their behalf. In the two inferential or minor propositions of the sixth verse, the verb of the preceding sentence must be supplied, or briefly: this was, etc. , has here the sense of: for the advantage, for the interest, in behalf of, of any onewhich is effectual in the enduring of the same sufferings which we also suffer (2Co 1:6 b.).Irrespective of the different readings of this passage, we may at once mention as settled points: 1. That (which are effectual) is to be construed, as in every other part of Pauls writings, as an active and not a passive participle (comp. Rom 7:5; Gal 5:6; Eph 3:20; Col 1:29; 1Th 2:13; 2Th 2:7). 2. That (knowing) refers to the knowledge which Paul, not the Corinthians, possessed. 3. That (the same) does not imply that their sufferings were literally the same, as if he were speaking merely of their sympathy; for (we also) would be directly opposed to such an interpretation, and (in the enduring) would hardly seem appropriate to it. The words imply simply that their sufferings were of a kind similar to the sufferings of Christ (2Co 5:5). If we receive the strongly attested reading which Lachmann and Tischendorf have preferred, and especially if we construe with a passive signification, the participial sentence will present us with the explanatory definition of the minor term of the previous proposition which is so much needed, and without which that proposition seems rather strange and indeterminate with respect to the part of 2Co 5:4 to which it should be applied. In this case also is connected very appropriately, and without an anacoluthon with the of 2Co 5:4 which is to be supplied before here; and finally, the several members of the sentence appear to possess a more perfect congruity, inasmuch as the first acquires a more extensive definition by means of , etc., and the second by means of , etc. These advantages, however, are to some extent only apparent; since the connection of with cannot be logically justified (since it could be followed only by ). On the other hand, its connection with would be grammatically natural (comp. Meyer) and logically correct. For the refers here not to its ultimate object, i. e., the eternal glory, but to the more immediate consolation which he anticipated, when they should enter upon the same kind of sufferings with those he was enduring, and which he was assured they would endure with , i. e., with steadfastness and perseverance (comp. Rom 5:3).By accepting the reading which Bengel, Griesbach and Meyer have defended, and which is sustained by equally strong documentary and more probable internal evidence, we should have in , a resumption of the subject of the design of his afflictions in 2Co 5:4 ( ., etc., i. e.), that we may be instrumental in promoting your consolation and salvation. The reference here would therefore be to the Apostles instrumentality in this respect, and to his qualification therefor by an experience of suffering. Certainly such a view has more in its favor than that which maintains that Pauls afflictions were beneficial only to the degree in which they promoted the cause of that Gospel on which their whole consolation and salvation depended. The meaning might possibly be that the Apostles afflictions were of advantage to the Corinthians, on the ground that they made a profitable use of them, inasmuch as they might be encouraged and strengthened, by his example of faith and steadfastness, to persevere like him unto final salvation. Or, with still greater simplicity, we may suppose that the Corinthians would be sustained under their afflictions, for the Gospels sake, by seeing that their spiritual father had endured similar afflictions; and hence by seeing that these were so far from indicating that God was displeased with them, they rather implied that they were truly the Lords servants, and belonged to Him whom the world hated. This last, we believe, will be found the most correct interpretation of this passage. That which was so effectual for their consolation was equally effectual for their salvation, inasmuch as it strengthened them for that endurance to which the promise of salvation was annexed (Mat 24:18; comp. Jam 1:12). In the second member of the sentence does not probably belong to the original text. Were it genuine we should be thereby informed that this salvation also was, when the Apostle wrote, working in the endurance of sufferings, because the hope of salvation gave them power to persevere under them. We may explain it is for your comforteither by a reference to 2Co 1:4, and making it allude to the consoling influence of the Apostle, or by giving it a meaning like that of the first member of the sentence, viz., that the Corinthians were sustained and encouraged, in the midst of their sufferings, by seeing how the Apostle was comforted under similar sufferings.In the sentence: And our hope of you is steadfast, the words, of you belong not exclusively either to the subject or to the predicate, but to both of them. In 2Co 1:7 the word partakers must imply not merely a sympathy with, but an actual participation in, the outward (objective) sufferings. It relates however not to Christ (as in Php 3:10) nor to believers in general, but as the connection shows, to the Apostle himself. They were his companions, not only in suffering, but in consolation. Neander: If the Apostle is here speaking of what is essential to Christian fellowship, he could hardly have presumed, that the great body of the congregation were in the exercise of it; but he must have spoken of what ought to be, and of what he would fain hope was, the fact, rather than of what he knew to be a reality.

2Co 1:8-11. Particular peril through which he had passed.The Apostle had spoken in the previous verses of his trials and consolations only in general terms; he now proceeds to give them some details () with reference to his most recent, experience. [Stanley: The moment he begins to address the Corinthians (directly), two feelings arise in his mind, and cross each other in almost equal proportions. The first is an overwhelming sense of gratitude for his deliverance from his distress; and the second is the keen sense which breathes through both the Epistles, but especially through the Second, of his unity of heart and soul with his Corinthian converts. This identity of feeling between the Apostle and them, must be borne in mind throughout. It accounts for a large portion of the peculiarities of the Apostles style; the double self which creates as it wore a double current of feeling and thought, now taking the form of passionate sympathy, now of anxiety, now of caution and prudence; the plural number which he employs in this Epistle even more frequently than elsewhere for himself, as if including his readers also.] For we would not have you ignorant: comp. on 1Co 10:1; as in 2Th 2:1, has here the sense of: concerning, or with respect to. The more fluent was substituted as a correction at an early period and is found even in A. C. D. [Sinait.] et al. The particular affliction which the Apostle had in view, cannot now be determined. The context (2Co 1:4 f.) is decidedly against any reference of these words to some severe sickness (Ruckert, Bisping, [Alford, Stanley]). The tumult raised by Demetrius at Ephesus produced no immediate danger to his person, inasmuch as he was persuaded by his friends not to appear in public (Act 19:30). We are informed of no serious disturbances before or after that event. The general expression, in Asia (1Co 16:19), seems to favor a reference to some incident in another place. The most probable suggestion is that he was alluding to the efforts of his many adversaries to lay wait for and ensnare him (1Co 16:9). The details had probably been made known to the Corinthians by oral accounts (through Titus). The point on which he here insists, and which he presents in strong terms, is the greatness of his affliction. The essential idea is contained in the phrase, we were pressed out of measure beyond strength. The word includes within its meaning the feeling of oppression and distress produced by any kind of affliction and persecution (comp. 2Co 11:26). The specifications contained in the expressions, out of measure, and beyond strength, may either be cordinated so that the first of them shall present the objective side of the affair, i. e., the exceedingly great load which weighs one down out of all measure; and the latter the subjective side, i. e., that which surpasses all his power of endurance; or the first of these may be taken as a more particular definition either of , as is intimated by the position of the phrase before in some copies (according to Lachmanns reading, sustained by A. B. C. [Sinait] et al.), or of , as certainly deserves the preference if the words be arranged according to the well sustained ordinary reading. The omission of the conjunction (asyndeton) is no argument against the cordination of the phrases, for we may (with Osiander) regard the second as a climactic expression, q. d., an exceedingly great burden, yea, surpassing all my power of endurance. Such an expression would not necessarily be in conflict with 1Co 10:13 (comp. 2Co 12:9). In saying: despaired of life, the Apostle meant that he was completely at his wits end, and that he saw no way by which his life could be saved. It is only in another and an absolute sense that he denies, in 2Co 4:8, that he was ever in despair. He intensifies the same idea in 2Co 1:9, in a positive form and in an independent sentence. indicates a negative: not only saw we no method by which our lives could be saved, but we had in our own hearts the conviction that we had been condemned to death; i. e., we were satisfied that the time had come when we were to die. is not precisely equivalent to (a sentence of death), but it signifies an authoritative sentence, a decree, or an answer [the substance of the decision, the (Chrys.) the vote or judgment which our affairs spoke forth]. To the question whether we should escape death, we could ourselves return nothing but a negative answer. The idea expressed in is: no way of escape seemed open to us with our lives, for we had adjudged our own selves to death, and we were sure that nothing but death awaited us. denotes the object of the . [The historical perfect instead of the aorist , indicates, the continuance of the feeling: We have had this consciousness, and have it still, as a permanent state of mind comp. Wordsworth.] It is not precisely said in any part of the context, that this was a divine sentence; and yet the whole state of mind and the distinct expectation of death is probably so far to be referred to God, that it was the special design of God to produce the confidence mentioned in the next clause:that we should not trust in men, &c.The consciousness of perfect helplessness, and of an entire surrender to the power of death, took away every motive or trace of confidence in himself, in his own power or skill, and prepared him to throw himself exclusively upon the God who raiseth the dead.The raising of the dead is here spoken of, because it is one of the highest exhibitions of divine power, and because it was something perpetually accomplished and characteristic of God, and not merely something to be done in future (comp. Rom 4:17). And yet the literal and general resurrection may have been indefinitely before the Apostles mind, as the model and pledge of a temporal deliverance from certain death (Osiander, Meyer). Such an epithet also very well corresponds with the subject on which he was about to discourse.Who delivered us from so great a death (2Co 1:10).The Apostle appeals to his own actual experience to prove that such a confidence was well grounded, and that God had been such a deliverer to him. primarily signifies: so old or so young, and then: so great. [By its lengthened form it seems, as it were, to picture forth the continuity and accumulation of the extreme perils. Osiander.]. He conceived of himself as in such danger, that he was completely embraced by a deadly power, whose violence and terror is indicated by such a word. The reference is back to 2Co 1:9. In he describes his forcible rescue from this power as if from the wrath of death. implies by its present form that the machinations of his enemies had not. yet ceased, and he implies that he expected similar perils in his future course; but from them all he was firmly convinced that God would continue to deliver him:in whom also we trust ( 1Co 15:19; Joh 5:45), that He will yet deliver us.The perils here alluded to were similar to those recorded in Act 20:3. The enemies who thus pursued him with their wiles were the Asiatic Jews, [whose influence and hatred against him as the greatest enemy of their national customs, extended even to Macedonia (comp. Meyer)], and never ceased until they had nearly accomplished their purpose at Jerusalem (Act 21:27 ff).For the sake of the great work he had been sent to accomplish, he was anxious to be delivered from these evils; and though he never shrunk from any peril he considered necessary to be encountered, he made use of every possible precaution to secure his safety (Act 20:3; Act 21:13). As in another Epistle he earnestly pleads with the Roman Christians that they would intercede in his behalf, with reference probably to these same perils; so in this place he exhibits his confidence in the intercessions of his Corinthian brethren (2Co 1:11).Ye also helping together by prayer for us.His hope of future deliverance was intimately connected with the assurance that they would coperate with him and with others in prayer for that object. This may not have been precisely the sole condition on which he expected divine assistance, and yet he seems to have regarded it as the medium through which a real assistance might be expected (comp. Php 1:19; Rom 15:30 ff). He had no doubt that God would be pleased with, and answer those intercessions, which were offered under a divine influence with faith and love. The has reference to an association in prayer, either with himself or with others in his behalf. The latter view is favored by the , (also) and is probably the correct one, since the relation to the Apostle is pointed out rather by , which cannot be drawn into connection with by a hyperbaton without a needless harshness of construction. [Chrysostom: He neither ascribes the whole of the good work to them, lest he should lift them up, nor yet deprives them of all share in it, that he might encourage them and animate their zeal, and bring them together one to another.]

Having thus given prominence to this aspect of the fellowship between him and the Corinthians, he now directs their attention to the ultimate design of God in delivering him by such means:that thanks may be given, &c.The , the deliverance so graciously bestowed by God, ought to be followed by thanksgiving. may indeed be translated: to get thanks (comp. Passow and de Wette). With , (in the sense of: what is for our part), corresponds . for our sake, or for our good, inasmuch as the payment of a debt of gratitude will result in further benefits. But what would then be the sense of and ? Do both of them refer to persons, or is the second to be taken as a neuter in the sense of: prolixe, with many words? This last would seem very feeble and unsuitable to the intimate relation of the one phrase to the other. But neither can signify: from many considerations, nor in many respects. There remain, however, several ways in which the words may be connected: 1. may be joined with , under the supposition of a hyperbaton equivalent to , and may be joined with [q. d. that for the gift bestowed upon us by many persons, thanks may be rendered through many on our behalf]. In this case, would not have precisely the same meaning as , but those rendering thanks would be looked upon as representatives or organs of the Apostle.Osiander. 2. may be joined with and with [q. d. that for the gift bestowed upon us through many, thanks may be rendered by many persons on our behalf]. In this case the want of the article ( ) would certainly be remarkable, but would not be inconsistent with the analogy of other places. 3. Both may be connected with , but in different relations. The same persons may be understood as referred to in both phrases, but in they are regarded as the persons from whom the thanksgiving proceeds, and in they are spoken of as the medium or occasion for the thanksgiving, because the deliverance had been effected through their intercessions (Meyer), [q. d. that for the gift bestowed upon us, thanks may be rendered through many, by many persons on our behalf]. If we adopt this last interpretation, it cannot but seem desirable, that at least a had been thrown in before , for without it the whole expression appears too elliptical and unmeaning. On the whole we prefer the second method, which connects with even without the article, to the always harsh hyperbaton which the first method renders necessary. According to later usage, had the sense of: person; properly, the man, quatenus aliquam personam obtinet. Here it means: qui partes agunt (Meyer). [The delicacy and beauty of the prominent and related phrases: , and , , and , and , should not be overlooked (Osiander). On all these deliverances and thanksgivings the Apostle says he had set and was setting his hope (, the perfect expressing the continuance and permanence of the , and marking the direction of the hope, with perhaps some faint (locative) notion of union or communion with the object of it). Ellicott on 1Ti 4:10.]

DOCTRINAL AND ETHICAL

Christians enjoy a threefold fellowship, in suffering, in consolation and in prayer; but this only proves that their life of faith and love is essentially one in Christ. Their life is derived from what Christ has suffered for them. This is the source of all their peace and strength, and this brings them into affectionate communion with him, so that his cause becomes their own. Just as he took on himself the load of their guilt, they appropriate to themselves the cause of righteousness, of God and of his kingdom for which he contended and suffered, and share in all his struggles and sufferings. It is their highest joy and glory to endure reproach and persecution for his names sake. And as this fellowship and unity with him is common to them all, the suffering of any one of them for the common cause is shared also by each: they all wrestle in prayer for him, and they all become sharers in his consolation and joy. They will look upon the assistance vouchsafed to him as a gracious answer to their united intercessions, and of course they will unite with him in thankful ascriptions of praise.
There is a wonderful power in this fellowship. It is not merely the highest realization and brightest exhibition of Gods great scheme of mercy, but it glorifies his power by binding heaven and earth in one great communion. Whatever sufferings are encountered within the Christian fold, they must necessarily tend to the common welfare. Mighty results, too, will be accomplished in answer to their united prayers, yea, these do for them exceeding abundantly, above all that they can ask or think. They may, while in the flesh, be not unfrequently weighed down by infirmities, be misunderstood by one another, and have grounds for mutual offence, but as long as this threefold chain maintains its power, all real discord must finally be removed and all things must work together for their good.

HOMILETICAL AND PRACTICAL

Luther, 2Co 1:8 : Paul sometimes exhibits a courage which fears nothing, and despises all danger and agony. But, again, we find this same man, so full of the Holy Ghost, speaking and acting as if he had no spirit at all. The same faith which at one time is great and strong, and full of confidence and joy, is at another small and feeble.Such are the changes which occur in the life of all the saints, that all may learn to trust not in themselves, but in God alone.

Melancthon, 2Co 1:3-4 : Three things make a theologian: oratio, meditatio, tentatio.

Starke, 2Co 1:3, (Spener): The holiest part of divine worship is praise; and every Christian should have his heart so pervaded by recollections of Gods merciful dealings, that his mouth shall be always pouring forth ascriptions of praise. Our heavenly Father has shown himself the God of all consolation by making all consolation possible through his Son, and by sending forth the Holy Spirit as a Comforter, to offer us and bestow upon us Christs infinite righteousness.God is not only merciful, but the Father of mercies, yea, mercy itself. Where, then, but in him can we find the best consolation when we are disappointed and in trouble? Never, then, should we be at a loss where to find true rest and all-sufficient consolations.He has a comfort for every one of our numerous afflictions, and he only demands that we should appreciate the riches of his mercy, and freely use it for our consolation.

2Co 1:4 : It has always been a part of the mystery of the cross to which mans reason never gets reconciled, that Gods people should be harmless, and yet suffer persecution; and that they should do good, and yet suffer evil. But true light from above enables us to see that from the nature of things it could not be otherwise, and that the members must inevitably share the lot of the great Head.We should never be satisfied with a personal experience of support under trials. The cross was laid upon us, that we might learn also to sympathize with others, and show others by our example where to find the surest support in seasons of calamity. We should, therefore, observe what affords us consolation under our varied crosses, and carefully preserve it as we would a thoroughly tried medicine; for a time may come when we shall need it not only for ourselves, but for others (Luk 22:32).Though God is the original and proper Source of consolation, and tenderly sympathizes with his people, as a mother with her child (Isa 66:13), he frequently makes use of human instruments, especially faithful preachers and experienced Christians, for the comfort of such as are in distress.A good shepherd can receive nothing which he will not turn to the advantage of his flock.The truest kind of consolation is that which not only sustains, but sanctifies the sufferer, and fills his heart and mouth with praise (Psa 119:32).

2Co 1:5 : It is in itself a great consolation to know that our sufferings, are Christs sufferings, and that he regards as his own whatever befalls his members.Our cup of anguish is never more overflowing than our cup of consolation; for by a proper use of the means of grace our sufferings become proportionally tokens of our adoption and of our everlasting life (Rom 8:16 f. Php 1:19).

2Co 1:6-7 : When called to suffer severely, be comforted; for if you will look at those godly men who in ancient times were thrown into the furnace of tribulation, you will find that they were abundantly refreshed from above. Doubt not that the Lord will, in like manner, comfort and relieve you! If He counts us worthy to suffer for Christs sake, and enables us to obey Him and to be patient, we may be sure that He will sustain us and keep us unto the end. When we feel the burden pressing, relief is surely coming.

2Co 1:8-9 : Hedinger: God often allows his people to suffer, but only to inflame and stimulate their faith and prayers. He lets them sink where no human arm can reach them, that when they are delivered they may praise Him and not themselves.He who gives a great blessing may reasonably be relied upon for a smaller: if God has promised to raise the dead, we may surely trust Him in any temporal calamity (Isa 59:1).

2Co 1:10-11 : If we have twice and thrice been in trouble and found deliverance, let us take heart and courage for the future; for the same God yet lives, and will not leave us (1Sa 17:37; Deu 7:18 f.; Job 5:19). He has, however, determined that his help shall be given in answer to prayer and intercession; not merely that we may learn our helplessness and dependence upon Him, but that our faith and love may be exercised, and we may be constrained to praise Him (Psa 50:15).If we have known and sympathized with those who are in danger and distress, and have heartily interceded with God for them, we shall more heartily render thanks for their deliverance when our intercessions have been graciously answered.

Berl. Bible, 2Co 1:3 : To know God as the God of the afflicted is called knowing him truly. Such a name is appropriate to him in relation to such beings as ourselves, and he must bear it unless he is ashamed to be called our God. Great will be the joy of those who know Him in this character. Whoever has learned to praise Him has an all-sufficient treasure, and no one knows Him as he is revealed in his word, who has not learned to receive Him in the midst of distresses and temptations. These are the best laboratories in which God can dispense his grace, and even those who are without will soon experience the benefit of the new power with which we shall address them.

2Co 1:5 : Who would shrink from suffering, if he knew the proportionate comfort with which it is accompanied, and which he must lose, if he should be excused from bearing the cross? Alas! no wonder that so few ever taste the sweetness of the cross when so few know what it is to have the mind of Christ! If we have no consolation, we naturally struggle against our afflictions, but, until we are quiet and poor in spirit, how can we hear the inward voice of the Comforter ?

2Co 1:6-7. It is no small consolation to know that we share in the sufferings which come upon even the most approved of Christs members (1Pe 5:9; Rev 1:9).Heavenly consolations abound to those whose consciences are thoroughly awakened, who hunger and thirst after them, and who have been emptied of the world.

2Co 1:8-9 : The Lord sometimes allows his people to be so overwhelmed with sorrows, that created strength is completely overcome, and even those who have borne their burdens with vigor despair even of life; and yet so great are divine consolations that the cross loses all its heaviness, and divine strength is manifested in their weakness. Even the best of them are allowed to experience such trials inasmuch as these spring not from defect in purpose, but from infirmity of nature, that they may learn to build their hopes on God alone. When they have made shipwreck of all things, they are compelled to cling to Him as their last anchor, and to fix their thoughts upon no less a power, even in Him, than that which raises the dead.

2Co 1:10-11 : As we successively enter upon our seasons of trial, we may say to one another, It is my turn to-day; tomorrow it will be yours. We should therefore pray one for another.Here is the faith and patience of the saints. In such a community of loving fellowship, when any member receives a blessing, there are many to lift up their faces in thanksgiving; for every gift is common to them all.Unbelief beholds only the divine curse upon every one who bears a cross, but true faith says of them, It is well; it is well!

Rieger, 2Co 1:3 ff.: The names of God, as they are revealed in the Scriptures, are each an impregnable fortress, where we may always reverently and confidently find refuge. The highest glories of the Deity become a comfort to us when they are brought down to our lowliness.Our great High Priest was tempted in all points as we are, that he might have a true sympathy with his people. We need not think it strange, therefore, that every one ordained to the evangelical priesthood should be conducted through every variety of condition, that he may have a fellow feeling for every class of his fellow men. Those only can impart comfort who are experienced in the ways of God, are familiar with the word of God, and are zealous for the honor of God. All others are sure to miss those very consolations which are most sustaining to those whom Gods sword has pierced.

2Co 1:5 : Troubles for Christs sake and for the gospels sake are Christs own sufferings. Our Lord looks upon them as inflicted upon his own person, and as likening us to Himself.

2Co 1:6-7 : To share in a brothers suffering, brings us nearer to his heart, than any external intercourse.

2Co 1:8-9 : We often flatter ourselves that we or others are of importance, and we promise ourselves and undertake much in reliance upon our strength, but when we begin to despair of life, all such flowerets and blossoms will fall away, and nothing will remain for us but the main trunk of a solid confidence in the living God. This will at such times only grow stronger, and we shall feel that it is all we need.

2Co 1:10-11 : Many a path which begins in suffering and weeping terminates in thanksgivings and praises. The Lord grant us many such experiences, and if our way has already been darkened by sorrows, may its end be brightened with praises and everlasting life!

Heubner, 2Co 1:3 : The God of the Bible is one who sympathizes as a father with his children, especially with those who are struggling with difficulties; and never will he allow them to want ample resources for consolation and strength. He will, however, convince them that he is the source of their truest life, and that every thing else is an illusion, and will leave us in a deeper night.

2Co 1:4 : Of all persons in the world, the minister of Christ should know what true consolation and a cheerful spirit is. Only those who have comfort can impart it. A theologus non tentatus, a minister without an experience of personal trials in religion, lacks an important qualification for his work. The more affliction, the more power he has; and the moment he enters the furnace of affliction, he has a virtual announcement from the Lord, that some great work is before him, and that God is preparing him for higher usefulness. The soldier who is allowed to remain continually around the camp-fire will never learn true bravery.

2Co 1:6-7 : A ministers afflictions deepen the impression of his discourses. The admonitions of a veteran general have a power which no young captain can ever have.

W. F. Besser, 2Co 1:3-4 : The fruit of praise which is borne by our troubles is always sweet. Then, when the Redeemed of the Lord are comforted, they praise the Lord for his goodness, etc. Psa 107:8; Psa 107:15; Psa 107:21; Psa 107:31. Our merciful God and Father in Christ reserves his choicest comforts for his afflicted children, that with the tenderness of a mother (Isa 66:13) he may cause them to persevere under every sorrow and conflict with sin and Satan, and, finally, that he may redeem them from the affliction itself.

2Co 1:5 : The unity between Christ and his members is so perfect that the Apostle gives the name of Christ to the whole Church (1Co 12:12). The Churchs sufferings, then, are Christs in a double sense; for not only does it actually suffer as its Lords bride and companion, in opposition to a Christ-hating world (Rom 8:17; Gal 6:17; Php 3:10), but Christ accepts of those sufferings as if they were literally his own. Many, indeed, experience distress and calamity who know nothing of Christian suffering, and of course nothing of Christian consolation, but the truly believing heart knows how to rejoice in the Lord when all human consolation and joy are impossible (Php 4:4).

2Co 1:6 : The fires of persecution which the devil kindles can never consume the church, but only confirm its faith and patience. Gods people have a common partnership both in consolations and sufferings, and in the Scriptures, as Hunnius says, they have a great storehouse of comfort, as they read how apostles and prophets found comfort for themselves, and learned how to comfort their companions in tribulation.

2Co 1:9 : The true end of faith is unwavering confidence in God, and when she has her own way all self-confidence must be renounced.Gods almighty power and cordial love of life is shown in his raising even the dead to life (Rom 4:17; Heb 11:17). He will of course deliver his people when he pleases from death.

2Co 1:11 : The Spirit freely helpeth our infirmities when we pray, and especially when in the spirit of our common priesthood (Mat 18:19) we intercede unitedly for those who particularly entreat us to plead for them.So precious a thing is thanksgiving, and especially united thanksgiving, that the Apostle makes the ultimate object of God in granting our prayers to be the obtaining of our thanks.

[In this whole passage we have, I. A Christians afflictions.These may be 1. very severe, above measure (2Co 1:8), a sentence of death (2Co 1:9), and so great a death (2Co 1:10). 2. They are always under divine allotment, (that we should not trust, etc., 2Co 1:9). II. Their beneficial uses, as a school of experience, for promoting, 1. Comfort. This is, from God as their proper source (2Co 1:3), proportioned to the affliction (2Co 1:5) and to increase our usefulness (2Co 1:4; 2Co 1:6); 2. Confidence, by throwing us upon our consciences (2Co 1:12), by driving us from ourselves to the living God (2Co 1:9), by imparting hope for the future (2Co 1:10), and by strengthening our hopes for others (2Co 1:7); 3. Sympathy inasmuch as they open our hearts to our brethren (2Co 1:8), lead all to prayer and thanksgiving for one another (2Co 1:11) and to mutual joy in the day of the Lord Jesus. Comp. F. W. Robertsons Lectt. on Corr. Lect. xxxiv.]

Footnotes:

[1]2Co 1:1.The collocation of the words: has better authority in its favor here than it has in 1Co 1:1 but Paul appears uniformly to have put before immediately after or , in accordance with the natural train of thought: the messenger of the Messiah, the divinely commissioned King.

[2][At some time between the conquest of Greece by the Romans and the reign of Augustus (B. C. 169147), the whole region south of Thessaly and Epirus, nearly co-extensive with the modern kingdom of Greece, became a single province of the Empire under the name of Achaia. After the strong expression of the pro-consuls, and the Gentiles disapprobation of the accusations made against Paul (Acts 18), he appears to have labored freely and with such success in the whole province of Achaia, that a number of churches were established in it (comp. 1Th 1:8; 2Th 1:4). Smiths Dict. art. Achaia, Conyb. and Howson, vol. 1, p. 416, chap, 12. A. R. Fausset in Port. Com., vol. 2, p. 316. If, however, we recollect the general contents and aim of this Epistle, we may well doubt (with Osiander) whether we ought not here to take the word Achaia in the narrower sense which it sometimes even then bore and which is almost certain in 1Co 16:15 (comp. Act 18:1.)]

[3]2Co 1:7.The Rec. altogether without authority makes follow immediately the second . . Bengel, Griesbach and Meyer let . follow immediately after the second . Lachmann and Tischendorf, (whom Osiander follows) place directly after the first . , though Lachmann includes [ ] in brackets as suspected. See exeget. notes. [The reading of the Rec. has generally been ascribed to Erasmus who, in his 2nd edit, of the Greek Test., must have obtained it by combining several Latin versions with some Greek MSS., since no single Greek MS. has been found which gives exactly his reading. Having been received from him by Beza (in his 3rd, 4th and 5th editions), and by the Elzevir, it passed into our early German and English versions. Of course, it has no documentary authority. The reading of Bengel and Griesbach was that which Erasmus and Beza had adopted in their first editions, and it is sustained by A. C. M. Sinait., and other less important uncial MSS. together with the Syr., Copt., Aeth., Arm., and a number of the Vulg. and Old Italic versions. The reading of Lachmann and Tischendorf (7th ed.) has been adopted by de Wette, Olshausen, Bloomfield, Alford, Osiander, Conybeare, Wordsworth, Stanley and Hodge, and is sustained by B. D. E. F. G. K. and L., by numerous cursives, the Syro-Phylox., and the Gothic versions, and by Chrysost., Theodt., Damasc., Theophyl., cum. (though some of these insert before , etc.). Meyer thinks that Griesbachs was the original form of the text, but that the copyist easily passed from the first to the second , omitting all between them, and that an emendation was then attempted by introducing the omitted words later in the sentence. Bloomfields conjecture is much more natural and scientific, viz., that Lachmanns reading being more difficult was more likely to have been amended, to avoid the interruption of the antithesis between , etc. and , etc., by the clause , and that those who transposed the clause ., make the Apostle absurdly assert that his readers would be consoled by enduring the same sufferings with himself, instead of saying that his affliction and consolation were calculated to profit them. Stanley suggests, that in this whole section the force of the thoughts depends on rendering , and its derivatives, by the same corresponding words in English. We, therefore, use the word comfort throughout].

[4]2Co 1:7.The of the Rec. is not as well sustained [as , which has in its favor A. B. C. D. E. Sinait., et al., and as Tisch. observes: substitutum videtur ut planius esset cum , etc., non arctius cum conjungendum esse.].

[5]2Co 1:8.For the first Lachm. reads . and he is sustained by A. C. D. E. F. G. Sinait., et al., and followed by Meyer and Stanley, but Tischendorf, Bloomfield, Wordsworth and Alford retain as the more difficult reading. [See Websters Synt. and Synn. of the Gr. Test., p. 172].

[6]2Co 1:8.Lachm., following the preponderance of authorities, throws out from the text. [It is rejected as a superfluous gloss to by Meyer and Alford, Wordsworth and Stanley according to A. B. C. D. F. G. and Sinait., but it is retained by Tischendorf and Bloomfield, and is suspected by Griesbach].

[7]2Co 1:8.On the authority of A. B. C. [Sinait.], et al., Lachmann puts (some put ) before . [Alford and Stanley (as usual) agree with Lachm., but Tischendorf, Bloomfield and Wordsworth, sustained by a few uncials and a number of the best versions and fathers, agree with the Receptus].

[8]2Co 1:10.B. C. [and Sinait.] have . Others omit it. It is probably a change of the by a mistake for the form in the following clause, and then it would naturally be thrown out as superfluous, or be left out through oversight. [Tisch., Meyer, Bloomf. and Words, have , Lachm. and Stanley have , but in brackets; and Alford contends that these last words would not be superfluous, since they would look to the immediate future, while would look to the continuance of help in distant and uncertain time].

[9]2Co 1:11.The Var. is not sufficiently sustained, [and yet it is adopted by Tischendorf (7th ed.) and Reiche, and it has the authority of the revised Vat., the Sinait., Clarom (2d cor.), et al., and no small support of versions and Fathers].

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

The Apostle opens this Second Epistle, with his usual Apostolic Benediction. He blesseth God for the sweet Consolations the whole Church are possessed of, in and through Christ. He speaks of the Exercise of his Ministry among them, as in godly Sincerity; and reminds them, that God’s Promises are all Yea, and Amen, in Christ Jesus.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia: (2) Grace be to you and peace from God our Father, and from the Lord Jesus Christ. (3) Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; (4) Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.

I do not detain the Reader, with any particular observation on Paul’s salutation of the Church. It is much the same as in the former Epistle. He stiles himself an Apostle, by the will and call of God. And this was highly proper, in proof, that he did not run unsent, Act 13:1-4 ; Heb 5:1-6 . And as with great humility he joined Sosthenes with him, though not an Apostle, in his address to Corinth in his former letter; so here, with the same affection, he joins Timothy. Paul takes in a larger circuit in this Epistle than in the former; for he includes Achaia, which contained a considerable part of Greece. Probably, by this time, the Church of Christ had been extended beyond the city of Corinth. But let it be well noticed, that it is the Church of Christ to whom Paul wrote. Grace and peace, from God in Christ, could be conferred on none but the Church, Luk 10:5-6 .

But I beg to detain the Reader; with an observation or two, on the form of expression with which the Apostle enters on his Epistle, when he saith: blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort. In the parallel passage, Eph 1:3 , the same word which is here rendered even, is there made and. And everyone knows, who hath the smallest acquaintance with the original language, that both among sacred and profane writers, those Greek Particles are differently used, and not unfrequently.

In the language of the New Testament, we meet with the name and title of God the Father, upon various occasions, to express the glories of his Person, according to the particular subject then in view. God the Father, in the essential glories of the Godhead, is distinguished by this divine title, to distinguish him from the Person of God the Son, and God the Holy Ghost, See 1Jn 5:7 . God the Son, is not the Son of God by creation, as angels are for in his divine nature, in point of eternity, as well as in all divine perfections, he is One with the Father, over all God blessed forever. Amen. But, in his human nature, God the Father is the God and Father of our Lord Jesus Christ. For so Christ by the Spirit of prophecy declares, Psa 40:6-8 with Heb 10:5 . But this may be understood also, not to the exclusion of God the Son, taking this human nature, by his own Almighty power, into union with the Godhead: Heb 2:16Heb 2:16 , neither to the exclusion of God the Holy Ghost, in his personal agency of the mysterious work, who is expressly said to have overshadowed the womb of the Virgin Mary, at the Incarnation; and, therefore, that holy thing, born of the Virgin, shall be called the Son of God, Luk 1:35 . But God the Father, is also called, the God and Father of our Lord Jesus Christ by office-character; because Christ, as God-Man-Mediator in all the transactions of the Covenant, as it concerns his Church, stands in his office-character as Jehovah’s servant, Isa 42:1 ; Mat 12:18 ; Psa 89:3-4 . So that it is highly proper, as often as we meet with this glorious Name of God the Father in the New Testament Scripture, and when spoken in reference to God the Son; that we should attend to the particular occasion, and observe; under divine teaching, in what relation it is spoken. Whether in the equality of nature, and essence of the Godhead, by way of distinguishing the distinct Persons of God the Father, God the Son, and God the Holy Ghost. Or whether to distinguish, the several office-characters of each Person of the Godhead, in the gracious transactions of Covenant-engagements, into which, each glorious Person, from all eternity entered and guaranteed to each other, by which God the Father chose the Church in Christ before the foundation of the world: Eph 1:4 . God the Son betrothed the Church to himself forever: Hos 2:19 ; Isa 54:5 , and became the Servant of Jehovah, in the time-state of the Church to redeem her from the ruins of the fall: Isa 53:4-6 , and God the Holy Ghost to anoint, both the glorious Head of his body the Church; and all his members; and to regenerate every individual of that body, when dead in trespasses and sins, Act 10:38 ; 1Jn 2:20 ; Eph 2:1 .

There is an uncommon sweetness of expression in the title: Father of mercies, and God of all comfort: Not simply the God of all mercies, but the Father of them. As if to teach the Church, that whatever mercy a child of God wants, he will beget it for him. A child of God is, sometimes, from unbelief and temptation, apt to think, that his case is so singular as none ever was before; and as if no mercy could reach or suit it. This title blessedly comes in, to the relief of such a tried soul. God, your Father in Christ, will beget it for you. The mercies you need, shall so come to you from Him, and in so direct and personal a manner, as from the bowels of divine love, as shall manifest that He is the Father of mercies!

Neither is this all. For he is also the God of all comfort! All and every comfort, every sort, and degree of comfort; refreshing, strengthening, sanctifying comfort: yea, the God of all comfort. Reader! Think how blessedly revealed, our Covenant God in Christ, stands related to his people, under those sweet titles! And, what endears the whole is, that it is not only God the Father in his Covenant-office and character which is so represented, but all the persons of the Godhead are the same, Joh 14:18Joh 14:18 .

I need not enlarge on what the Apostle hath observed of himself and his faithful companions in the ministry, in becoming channels for communicating comfort to the Church, by imparting portions of what they themselves received from the Lord. This is indeed among the blessed properties of grace, to diffuse of those streams which we ourselves receive, by watering the thirsty ground of our brother’s vineyard. It is blessed to give and to communicate. And it is also in exact conformity to the very appointment of the ministry, Isa 40:1-2 ; 1Th 2:7 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Comfort

2Co 1:3-4

I. The Relation of Comfort to Trouble. When we deal with sorrow, not merely as a practical but as a personal fact, no general considerations suffice; speculation is powerless to assuage grief. We only know it is there, and we must either have it taken away or must be taught how to bear it; in other words, we feel the pain, and we long after either happiness or comfort. And of the two it is not happiness but comfort that God has appointed for us. With Christ, comfort was the attendant and antidote of permitted sorrow; and the two are inseparably associated in every Christian life.

II. Observe how the Apostle points us to the Source of Comfort. ‘Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and God of all comfort, who comforteth us in all our tribulation.’ God knows our need, and He has not left it unsupplied; He knows that we have perplexity, trial, pain, and He has provided comfort.

III. Consider the Uses of Comfort in Affliction. (1) Note how the sorrow he had endured deepened the Apostle’s sense of the value of God’s presence and love. (2) Note, further, that sorrow is made a means of spiritual training. (3) Affliction thus comforted bestows the power of sympathy.

Alexander Stewart, The Divine Artist, p. 43.

References. I. 3, 4. W. H. Harwood, Christian World Pulpit, vol. liii. p. 70; Christianity in Daily Conduct, p. 277. Spurgeon, Sermons, vol. xlv. No. 2640. I. 3-6. G. Body. Christian World Pulpit, vol. lvii. p. 214.

2Co 1:4

‘If he had sorrows,’ says Lowell of Shakespeare, ‘he has made them the woof of everlasting consolation to his kind.’

References. I. 5. Spurgeon, Sermons, vol. i. No. 13. W. H. Hutchings, Sermon Sketches, p. 251. I. 7. Bishop Creighton, University and other Sermons, p. 186.

2Co 1:8-11

Henri Perreyve wrote, a few months before his death, to his friend Charles Perraud: ‘Dear friend, I send you a text which you know as well as I do, but I copy it out in full, because it has often been for my soul a truly wonderful recipe, bringing strength, comfort, and spiritual health. If we wish to make use of it, we must meditate deeply on every word.’ [Then follows this passage in Latin.] “For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life. But we had the sentence of death [ responsum mortis ] in ourselves, that we should not trust in ourselves, but in God which raiseth the dead, who delivered us from so great a death and doth deliver; in whom we trust that He will yet deliver us.” I know that each one ought to draw his life freely from the Holy Scripture, and that the words which save one do not seem to be written quite as specially for another. For myself, I have found, in repeated and varying circumstances of my life, such help from those words of St. Paul, that I cannot but repeat them to you at this moment. I know not whether any one has ever sounded more deeply the abyss of the weakness of a human heart, and the abyss of the saving help of the heart of God. What does all this mean, dear friend? It means that you, by the will of God, are passing through a desolate region, because your soul must not rest in mediocrity, but must become very holy .’

References. I. 9. J. Martineau, Endeavours After the Christian Life, p. 59. Spurgeon, Sermons, vol. xxvi. No. 1536. I. 10. Spurgeon, Sermons, xlvii. No. 2718. I. 11. R. W. Dale, Fellowship With Christ, p. 278. I. 11, 12. Spurgeon, Sermons, vol. ix. No. 507.

A Ministry That Satisfies the Conscience

2Co 1:12

‘Our glorying is this.’ How would my hearers finish the sentence? When we have discovered the nature of a man’s glorying we have got the real height of the man. Here is a man withdrawn from all carnal spheres, seeking no glory upon the public stage, placing no value upon transient fame; but in the awful sanctuary of the conscience quietly glorying in its witness to the devotion and fidelity of his ministry. It is the only glorying which endures. The colours are fast colours; they do not wash out in the drenching blast of life’s tempestuous days. This man stands in the solemn presence of the great White Throne, and finds his glorying in the message which speaks from the Throne. ‘Our glorying is this, the testimony of our conscience.’ And yet this is no arrogant claim to perfection. His letters burn with the consciousness of his own defilement. In the latter part of our text the Apostle carefully describes the features of his ministry which brought him the restful witness of his conscience.

I. And first of all he had rejected the offers of ‘fleshly wisdom’. He had been repeatedly advised to moderate the stringency of his message. It was the same temptation which assailed our Lord. But the Apostle was like his Master; he rejected the overtures. He would have no unclean ally in the ministry of holiness; he would accept no ‘fleshly wisdom’ in proclaiming the wisdom of the Highest. In this he found his glory.

II. And his conscience also testified to the holiness of his ministry. The Apostle claims that his ministry was absolutely separated unto God. Whatever he was doing the Lord dominated his purpose and work. And in this he gloried. He had not been led aside to minor purposes, and forgotten the primary aims of redeeming grace.

III. And his conscience testified to the simplicity of his ministry. I am using that word not in the degenerate sense in which it has fallen in these latter days, not in the sense of childishness, or even of lucidity, but in its great primary content of singleness of purpose, and of perfect openness and candour of life. ‘I determined not to know anything among men save Jesus Christ and Him crucified.’ And in this he gloried.

IV. And there is one other word he uses to describe his ministry among men. It is characterised by sincerity. The Apostle humbly boasts that his ministry among men is not condemned even in the searching light of God’s countenance. He had sought his motives there! And therefore, even if he failed, he was calm and restful, for when he returned into the throne-chamber of his life he enjoyed the peace of God.

J. H. Jowett, British Congregationalist, 18th February, 1908.

References. I. 12. J. H. Jowett, The Transfigured Church, p. 229. D. C. A. Agnew, The Soul’s Business and Prospects, p. 114. Expositor (4th Series), vol. iii. p. 93; ibid. 6th Series), vol. viii. p. 178. I. 15. Ibid. (6th Series), vol. iii. p. 237. I. 15-17. Ibid. vol. viii. p. 233. I. 16. Ibid. (7th Series), vol. vi. p. 232. I. 17. Ibid. (6th Series), vol. mi. p. 69. I. 19. H. S. Seekings, Preacher’s Magazine, vol. xvii. p. 224. Expositor (5th Series), vol. vi. p. 87. Ibid. (6th Series), vol. ix. p. 374. I. 20. J. C. M. Bellew, Sermons, vol. i. p. 216. Spurgeon, Sermons, vol. xlvi. No. 2657. A. Maclaren, Expositions of Holy Scripture Corinthians, p. 268. I. 21. Ibid. p. 277. I. 22. Ibid. p. 287. Expositor (5th Series), vol. vii. p. 301; ibid. (5th Series), vol. iv. p. 274. I. 23. Ibid. (4th Series), vol. ix. p. 170.

The Effect of Faith

2Co 1:24

Faith is that by which men stand. I invite your attention to the effect of faith on the believing soul.

I. Faith as bowing us down before God. Faith is constantly associated with self-distrust.

II. Faith as making us stand erect before men. It sets us free from man’s authority, from slavish submission to popular opinions and from all forms of ecclesiastical or social tyranny.

III. Faith as making us stand firm against sin. The truths of the Gospel in the mind weaken all temptation.

A. Maclaren.

References. I. 24. Expositor (6th Series), vol. xi. p. 146. II. 1 . Ibid. vol. i. p. 404; ibid. (7th Series), vol. vi. p. 81. II. 3. Ibid. (5th Series), vol. vi. p. 238. II. 5-8. Ibid. (4th Series), vol. ii. p. 385. II. 6-10. Ibid. (6th Series), vol. i. p. 216. II. 10. Ibid. (5th Series), vol. iv. p. 452.

Fuente: Expositor’s Dictionary of Text by Robertson

“The God of All Comfort”

2Co 1

Paul had promised to go a second time to Corinth, but he did not go; so there were people in the Church who said that he was afraid to go, and that he would never come. Paul always wanted a great deal of room, and there were always some people who begrudged him the space which belonged to him by natural and Divine right. Some did not understand him; a few did not care for him; a sprinkling of people may be said to have been almost dead against him. This was the chance of the last little pact: Where is he? said they. With well-assumed innocence they inquired of the Paulites where their master was: said they, Has he come to Corinth? did he arrive last night? are you expecting him to-day? And thus with quite a new spite for no spite can be so stinging as pseudo-Christian spite they reminded the followers of the greatest man that ever lived in Christ’s Church that a promise had not been fulfilled. What would some people do, if there were no mischief to be done? How could they find any employment, if all possibility of wrongdoing were taken away from them? They would have nothing to speak about, if you deprived them of their slander; they would be dumb dogs, if they had not to snarl at some majesty. The Apostle had heard of all this. He writes this second letter to the Corinth Church at many sittings. We shall make great mistakes in reading the epistles if we think they were all written so as to catch the first post. The Apostle knew nothing about posts and times. When he had a letter to write he took months to do it, and he did not always ask his amanuensis where he left off last. It was a great royal soul that rolled on after a law of its own; hence the abruptness, the so-called incoherence, the sharp contrast and conflict of Paul’s rhetorical style. Apollos was smooth; he rolled on like a stream of oil: Paul was rugged, often unconnected, and sometimes utterly without a copulative so as to connect the one with the other; yet all the while there was in it, not a literal, but a vital consistency.

He is very solemn in this introduction. He never excelled himself that master of noble words he never excelled himself so much as in 2Co 1:4 . He is thanking God for “all comfort,” and he describes God as, “Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.” Mark the rhythm, the liquid plash, of this sacred ennobling music. We have often commented upon the word “comfort”as used by the Apostle Paul, and as used by other New Testament writers. “Comfort” does not mean, in their sense and use of the term, mere pacification, lulling, the creation of a species of moral and spiritual atrophy: the comfort of God is the encouragement of God, the stimulus of the most High applied to the human mind and the human heart. When God vivifies us he comforts us; instead of putting his fingers upon our eyelids and drawing them down over tired eyes and saying, Now sleep a long sleep, he sometimes gives us such an access of life that we cannot lie one moment longer; we spring forth as men who have a battle to fight and a victory to bring home. That access of life is the comfort of God, as well as that added sleep, that extra hour of slumber which is a tender benediction. Why was the Apostle comforted, vivified, or encouraged? That he should be able to comfort them which are in trouble. Why does God give us money? To make use of it for the good of others. Why does God make a man very strong? That he may save a man who is very weak, by carrying his burden for him an hour or two now and then, so as to give the man some sense of holiday. Why does the Lord make one man very penetrating in mind, very complete in judgment, very serene and profound in counsel? Not that he may say, Behold me! but that he may sit in the gate and dispense the bounty of his soul to those who need all manner of aid, all ministries of love.

The Apostle has a long passage to his point, but he comes to it in the eighth verse, there saying in effect: Now ye Corinthians, hear me: you have misunderstood this delay in my appearance altogether: there is one circumstance of which you have never heard; you do not know that in Asia I was as nearly dead a a man could be not to be in his grave: “For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life”; I was in Asia hanging by the last thread; you never heard of that; now you have heard of it you will perhaps be larger and truer in your judgment of my movements: this is the first time I have really communicated this fact to my friends, but in Asia I was nearly dead; I was given up; men of medical knowledge could do no more for me; nurse and friend said it was all over. Now he praises God, in the tenth verse, in these terms, “Who delivered us from so great a death.” That word “great” is a qualifying term of course, but it is a term which refers not so much to quantity “great” as to quality “great,” and therefore it might be rendered, “Who delivered us from so terrible a death,” a most deathly death, death in its ghastliest form. Why, saith the Apostle, this was a resurrection ( 2Co 1:9 ) “that we should not trust in ourselves, but in God which raiseth the dead;” saying in effect, I was dead; to all human intents and purposes, I was an extinct man: thus is the resurrection proved and tested in my own instance. Thus the Apostle always softened argument by experience, and substantiated reasoning by referring to something which he himself had personally gone through. Paul could have no doubt about resurrection after that Asian trouble. If it became a mere argument in words, he might have some difficulty in getting words large enough and fine enough to fit so vast and delicate a subject, but if it came to the large language of consciousness, what a man’s own soul has known, Paul has no difficulty whatever about the possibility and actuality of the resurrection.

Yet that delicacy, that large refinement, that supreme gentle-manliness, in the old rich sense of the word, so characteristic of Paul, comes into play in 2Co 1:11 . He would have the Corinthians made out to be really the helpers or allies of God in this great resurrectional act, saying, “Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf.” The argument is this: As you prayed for me in all things, not knowing the particulars, so you may now on hearing the particulars turn up your faces, that is the literal signification of this image, “many persons,” many upturned faces, may throw back heaven’s light upon itself, that so there may be a great sacrifice of thanksgiving. The Apostle told the Corinthians that he was under the impression that they were always praying for him. It may have been delicate satire, it may have been one of those characteristic ironies which make Paul’s style so varied and so surprising: but he always gave men credit for doing what they ought to have done, and thus made a tremendous thrust upon their consciences; as who should say, You have always been liberal, you have always been kind, I have never been one hour out of your thoughts. And the people said, That is the opinion he has been forming about us! what a false judgment I may he never know! For months together we never thought of him, and we have let the flowers wither in the garden rather than send him one little nosegay, and the poor deluded soul has been under the impression that all the time we were thinking about him. O Paul, thou wast many men in one!

Returning to the personal side of the question, he said, “For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to youward”: we have heard the rumours, we understand what is going on in slanderous circles about my not coming to Corinth, but our rejoicing is this, that the conscience says, they are wrong and you are right; they do not know what they are talking about, but your conduct is founded upon solid and just reasoning: that is where we stand. “In simplicity,” in a single folio, or, as it were, one open sheet, so that every one can see the four corners and all that is written between. That is simplicity, the opposite of duplicity, which is the doubled sheet, so that you cannot tell what is written upon it without turning it over, as if by some stroke of cunning, as if quietly, so that nobody might suspect the action. Simplicity is an open hand, duplicity is a clenched fist: Paul always acted the part of an open-handed gentleman. “And godly sincerity,” literally, the sincerity of God: either a Greek or a Hebrew expression, as you please; if a Hebrew expression, how simple, for the Hebrew has no superlative. The English says, Good, better, best: but the Hebrew cannot take that course. If the Hebrew would describe a beautiful garden, it says, A garden of God: if a noble forest, the Hebrew would say, These are trees of God, meaning the finest, grandest, shaggiest old kings that ever adorned the mountain side. So the Apostle says, “that sincerity of God,” a new grammar, requiring the very highest term in thought to express the very highest quality in character. “Not with fleshly wisdom:” we are not so much statesmen as God’s-men; we are not merely acute, we are spiritually enlightened; we are not only sagacious, we have the gift of the Spirit, which is a gift of discernment: do not credit us with cleverness, credit us and credit God with inspiration.

He makes this more clear in the thirteenth verse: “For we write none other things unto you, than what ye read or acknowledge.” That is to say, we do not write in an unnatural sense; when a child reads my word a child knows my meaning. Paul does not need any moral glossary in order to explain what he has been talking about. When he says, Yes, he means yes; Nay, nay; there is an end of him. “We write none other things unto you than what ye read,” in its plain, simple, natural, straightforward sense, “or acknowledge” have knowledge of: we have not a private verbal mint in which we coin words of ecclesiastical meaning and pass these amongst people, so that we may have a commerce of our own; we use our mother’s speech in our mother’s sense. That is apostolic sincerity. “Sincerity” itself is a pictorial word. It is the act of the wary chapman who, having somewhat to sell or buy, holds it to the sun. That is sincerity, transparency; that which the sun goes through and through without discovering speck or flaw. This was the man whom certain nameless Corinthians were slandering, and saying that he had talked of coming to Corinth but he knew better than to come. Many persons were bold in Paul’s absence. Many persons go to the Zoological Gardens who are religiously thankful for the bars of iron. Oh, the boldness of these people! What makes them bold? The bars. Remove the bars where are they? So many people were exceedingly critical and bold and even denunciatory in the absence of Paul who were not at home when he arrived on the spot. Paul never needed to strike any man twice. When he erects himself and says, “But as God is true, our word toward you” was true, he shows what Christianity does for a man when it has free course and is glorified in his nature. There are heroic moments in which earnest souls link themselves to God and say, We stand or fall together. These moments make us men; these moments make immortality possible. To live under this sense of truth, to know that through and through we are true in every particle and jot and iota, to know that our meaning is after the pattern of God’s sincerity, that is the supreme joy of Christian life. Paul will not have yea, yea, nay, nay, and yea and nay mixed up together, as if he were trying to pronounce both the words in one hot breath. He will have each word pronounced distinctly. Paul believed in moral articulation; no jumbling of syllables in this mighty rhetoric. Paul was an honest man. When he said Yes, he said it subject to an inscrutable Providence, I may be killed, 1 may be drawn to death in the wilds of Asia, I may be subject to contingencies which do not come within human calculation. Every man’s yes must be subject to these possibilities, but when he says, Yes, his soul must mean it. Why? Because the Christian is of the same quality as Christ himself, for the Son of God Jesus Christ was not yea and nay; Christ did not walk on both sides of the road, Christ was not hail-fellow-well-met with people who told lies and made a convenience of language: Christ was the eternal Yes, or the eternal No. Paul says, We belong to Christ; because, therefore, we belong to Christ we cannot palter with language. Thus Paul was more than a merely metaphysical theologian. Paul brought his theology down into his morality, into his conduct, into his daily speech; Paul’s words were sacraments. All this is worth dwelling upon, because it shows what Jesus Christ does for every man who really trusts him, loves him, obeys him. This is what Christianity would do in the world. It would put an end to all ambiguity, to all ambidextrousness, so that a man shall not be as clever with the left hand as he is with the right. Christianity does not make conjurors, Christianity makes honest men. When Jesus said, “Let your Yea be yea, and your Nay be nay,” he revolutionised the world. If this could be brought about in the simplicity and fulness of its meaning, the world would be at peace for evermore. Yet how a simple a thing to say! The Preacher on the Mount said to us to-day, Let your Yea be yea, and your Nay be nay; such commonplace did that man talk, though robed as rabbi and speaking ex cathedra , the mountain being his chair. You are wrong. If Jesus Christ had never said one word more, he would have revolutionised the whole construction of society. When you say Yes, mean yes; when you say No, mean no; do not becloud a subject with words; do not be having one word on the tongue and another word in the heart; be sincere, transparent, through-and-through men. That is what Jesus Christ himself said. The Apostle, having partaken of that quality by the grace of God, is annoyed when he hears it is possible for some vagabonds even in Corinth that most drunken, dissolute, disorderly church that ever existed to suspect his sincerity. He falls back on the same thread of argument even in his sublime statement of the doctrine of the resurrection; he says, “If Christ be not risen from the dead, then we are liars.” And we cannot conceive of the possibility of any man thinking that the Apostles were liars. May we live on these lofty mountains! They are the first to catch the sunlight.

Fuente: The People’s Bible by Joseph Parker

2 CORINTHIANS

XXVI

HISTORICAL INTRODUCTION AND EXPOSITION TO 2 CORINTHIANS

2Co 1:1-20 .

The second letter to the Corinthians grows out of the first and its development. Paul wrote it. We know that the first letter was written at Ephesus just before Pentecost, In the spring. This letter was written soon afterwards, probably in the summer, A.D. 57.

Act 19:21-22 tells us how he left Ephesus, where he wrote the first letter; also, Act 20:1 . In this letter, 2Co 7:5-13 , after leaving Ephesus he came to Troas, the site of ancient Troy, whence he set out to establish the gospel in Europe on a previous expedition. At Troas he had appointed a rendezvous with Titus, who took the first letter to Corinth. He told Titus to meet him at Troas and report about the reception of that letter. When he got to Troas our letter tells us that he was distressed in mind about not meeting Titus and hearing the effect of his first letter so distressed that he could not work, though a great door was opened to him. So he left Troas and crossed over into Macedonia. This letter tells us that in Macedonia, not specifying where, Titus came to him with the report of the reception of the first letter. On the reception of that report he wrote this second letter and sent it back by Titus. So his letter grows out of the report of Titus. In studying its parts we can easily find out what the report was, and thereby get the key to the occasion of the letter.

Titus reports first, that when he got to Corinth, the other letter was well received, but that they received him in fear and trembling. We find that statement in 2Co 7:15 . He states, in the second place, that the majority of the church were deeply penitent over the wrongs that had provoked the first letter, particularly with reference to this case of fornication in the church. When we study the character of that repentance we find one of the best lessons on repentance to be found in the Word of God. He then states that under this penitence the church excluded the erring man, and that the erring man himself was made penitent by the action of the church and Paul’s letter. He then tells Paul that he had commenced to take the collection for which he had been sent, and that it was progressing very well, though not completed yet. All that was very satisfactory and lifted a great burden off Paul’s heart.

But Titus brought a mixed report. Some of it was bad. He reported that some members of the church were unequally yoked with unbelievers, who by their association with heathen in the festivals and games disqualified themselves for the true Christian life.

A very distinguished Alabama lady wrote me once about dancing and said, “I found that, while it seemed to be innocent per se, its spirit was such that it became a foe to grace in my heart.” She was a rich woman belonging to the better class of the old-time Southern people. Some of her kinsfolk were members of my church, which brought about the correspondence. The letter showed how very difficult it is for one in social life to keep from doing many things hurtful to Christian character and influence. So this report from Titus showed that many Corinthians had crippled their influence by social entanglements.

His report further showed that while the minority of the church accepted and acted upon Paul’s letter, yet the spirit of debate, strife, envy, and jealousy was rife. Thirty-five years after Paul is dead, when Clement writes his first letter to this same church, we find that while they have followed Paul’s commandments in nearly everything, still there remained that spirit of debate. While not inspired, Clement’s letter is one of the very best in church history. That was not pleasing news, but Titus had some much more unpleasant news, to wit: There was an incorrigible minority in the church who denounced Paul for writing instead of coming to them, saying that he kept promising, but did not keep his word; instead of coming he sends a letter, which was very weighty indeed, but he knew that in bodily presence he was weak and his speech was contemptible, and so he got out of his promise by writing a letter. They still questioned his apostolic authority, saying that he had never seen the Lord in the flesh, and was not one of the original twelve; that the fact that he worked for his living instead of demanding apostolic support showed that he was conscious of the weakness of his apostolic claim’ that he did not demand a support for himself and wife as Peter and others did; that he did not have the true gospel which was taught by James and Peter. On ‘account of this mixed news we have a mixed letter, just about as mixed a letter as was ever written.

In general terms this letter is divided into three parts. 2 Corinthians 1-7, roughly speaking, are devoted to a discussion of Paul’s ministry and its methods. 2 Corinthians 8-9 are devoted to the great collection which he is still urging to be completed. 2 Corinthians 10-13 are devoted to meeting the criticisms of the incorrigible minority. There is a vast number of subdivisions. In these last chapters he is fighting a battle, not for his own life, but for the very life of the gospel itself. Those last chapters are very stern. They disclose a mortal combat.

By whom did Paul send this letter? By Titus, instructing him to finish that collection, and sends with Titus the messenger of the churches who had been chosen to take charge of the collections elsewhere. There is a reference to two of these messengers that has put the world to guessing who they were. These three men go back to Corinth with this letter;

In the character of the letter it is utterly unlike any other in the New Testament. If a window had been opened so that we could look right into Paul’s heart, it would illustrate this letter. It brings out his personality more than any other or all the rest of his writings and speeches. It brings to light the secrets of his history that never would have been known but for this opposition. The picture of the man contained in this letter cannot be filled out in its outlines by any other man that ever lived on the face of the earth. One man, being asked the key word of this letter, said, “affliction.” Paul tells of his sufferings and their purpose. Another man said that the key word was “boasting”; he used the word “boasting” about twenty-two times in all the rest of his letters and twenty-nine times in this letter. In other words, he is forced to refer to himself and discuss himself in order to furnish those who befriend him the means to reply to his adversaries. He has to put the weapons into their hands, since they don’t know these things as he knew them.

We are now ready to take up the letter itself. Before I get through with it I will give a more extensive outline. All that I have discussed so far has been under the head of histopical introduction.

The first item of the outline is, the salutation (2Co 1:1-2 ): “Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints that are in the whole of Achaia: Grace to you and peace from God our Father and the Lord Jesus Christ.” We have already learned how Paul opens a letter with a salutation, so we pass at once to the thanksgiving (2Co 1:3-7 ). It was Paul’s habit, after saluting properly, to express whatever grounds for thanksgiving he had, and just look at this:

“Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comforts; who comforteth us in all our affliction, that we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound unto us, even so our comfort also aboundeth through Christ. But whether we are afflicted, it is for your comfort and salvation; or whether we are comforted, it is for your comfort, which worketh in the patient enduring of the same sufferings which we also suffer; and our hope for you is steadfast; knowing that, as ye are partakers of the sufferings, so also are ye of the comfort.”

He thus prepares the way to discuss the most unparalleled sufferings and afflictions, and then gets his thanksgiving out of them. His thanksgiving is that God so comforts in those afflictions that it enables him to comfort other people in their afflictions. If one were about to write a letter to a far-off friend, and after the salutation he should commence: “I have great reason to be thankful. Yesterday I broke my leg. Day before yesterday my house was burned, and the week before that my horse died, and today I was robbed, and I learned this evening that I am to be sent to jail,” it would startle the friend. So a man who can get a thanksgiving out of Paul’s bill of fare has a power of gratitude in him that cannot be exceeded.

I once heard of an old brother from whom one could not get a single doleful statement, no matter what the circumstances were. He would not whine, nor mouth, nor complain. Once, when there did not seem a thing left to him on earth, he got up and said, “Brethren, I am thankful because the only two teeth in my head meet.”

Commencing with 2Co 1:8 , Paul begins to refer to some of those sufferings (an account of the same sufferings is given in Act 19 ) : “For we would not have you ignorant, brethren, concerning our affliction which befell us in Asia, that we were weighted down exceedingly, beyond our power, insomuch that we despaired even of life; yea, we ourselves have had the sentence of death within ourselves, that we should not trust in ourselves, but in God who raiseth the dead.” Couple this with, “If after the manner of men I fought with beasts at Ephesus.” This language here, coupled with the language about fighting with beasts, makes me believe that at one time Paul was thrown into the arena, and, as he had once been stoned and accounted for dead, and the brethren came and worked until they brought him back to life, so here he says of God, “Who delivered us out of so great a death, and will deliver; on whom we have set our hope that he will also still deliver us.” That is one of the afflictions, and one of his sufferings. He had been sentenced to death. The sentence had been executed. God had delivered him from death, and he believed that God would continue to deliver him.

He continues: “Ye also helping together on our behalf by your supplication; that, for the gift bestowed upon us by means of many, many thanks may be given by many persons on our behalf.” See how he gets his thanksgiving again: “God delivered me, but it came partly through your supplication. You and a great many other people were praying for Paul.” So when Peter was put in jail, the church met and prayed for him, and God delivered Peter. Paul thus shows how other people could get comfort out of his sufferings if they would take it. How many people are pessimists! Mr. Ready-to-Halt, Mr. Despondency, Mr. Man-with-the-Blues, the man against whom everything is working, now, if your spiritual liver gets out of order in that direction, I prescribe for you a generous dose of the thankful spirit of Paul.

The next item in the outline is his defense against some accusations that had been made and reported to him by Titus. That is found in verse 13. Some of them had accused Paul of “wire-pulling” by a secret letter. I heard of a preacher once, who, having to go away from his church for about a month, wrote to a leading sister and suggested how she might, unknown to him, get up a big reception on the’ occasion of his return. They accused Paul of working up things by writing a letter of that kind. Here is the way he replied: “For we write no other things unto you than what you read or even acknowledge, and I hope ye will acknowledge unto the end.” The letters are all public, and the charge is that they be read to all the church.

In 2Co 1:15 , and on through 2Co 1 and part of 2Co 2 , he defends himself from the charge of light mindedness and fickleness. Notice what he says in 2Co 1:17 : “When I therefore was thus minded, did I show fickleness?” The charge of fickleness is based upon this, that he had sent word to them from Ephesus that when he went to Macedonia he would come by Corinth first; that he would speedily come; but he had not come; that instead of coming he wrote another letter, and they had charged that the reason that he did not come was on account of his personal presence. He defends himself from that charge of not fulfilling his promise. Let’s see how he does it. The preceding verse states his confidence that he would be their glory, and they would be his glory, in the day of the Lord. Now he says, “In this confidence I was minded to come first unto you [not to go to Macedonia and then come to Corinth, but to come by you on my way to Macedonia], that ye might have a second benefit; and by you to pass into Macedonia, and again from Macedonia to come unto you, and of you to be set forward on my journey unto Judea. When I therefore was thus minded [and had promised accordingly], did I show fickleness? or the things that I purpose, do I purpose according to the flesh, that with me there should be the yea yea, and the nay nay?”

On that expression a great novel of modern times is written, Richard Yea and Nay. The author of that book takes the most heroic character in England and presents him to us first one way and then another, to show that he did not follow out any steadfast line that looked to the good of his country, but merely the present moment of passion or impulse. If the impulse came be would go to Scotland today and declare war on France tomorrow. Paul says, “My purpose was not a flesh purpose, nor following my desires, but it was based upon my then conception of your condition and conditions elsewhere. When conditions changed so that God would be glorified by changing the plan, I changed it. Does that make me fickle? If that change resulted from some fleshly impulse, I would be ‘Paul Yea and Nay,’ but the change was brought about solely for the glory of God and the good of those to whom the promises were made.”

He now begins to make a bigger defense than that: “But as God is faithful, our word toward you is not yea and nay.” In other words, “You say my word is yea and nay. I want to tell you something that is not yea and nay. The gospel I preached to you was not yea and nay gospel.”

Dr. E. C. Dargan, then of the Louisville Seminary, preached at the Baptist Convention in Belton in 1892, and he took this theme: “The gospel is not yea and nay, but yea and amen.” “For how many soever be the promises of God, in him is the yea; wherefore also through him is the amen, unto the glory of God through us.” He treated that subject this way: The gospel of Jesus Christ is not yea and nay; it is one thing. We can rely on it; it is yea and amen, the “yea” in God and the “amen” in us. God tells us that he will say “Amen, amen, amen!” We may get this whole sermon from that one line of thought, and so we may preach a sermon on the subject, “The Gospel is not yea and nay.”

QUESTIONS

1. Out of what does the second letter to the Corinthians grow, and who wrote it?

2. When did he write it, and where?

3. What is the occasion of this letter?

4. What is the three favorable items of Titus’ report to Paul concerning the Corinthians?

5. What is the first unfavorable item of Titus’ report, and what illustration from the author’s experience cited?

6. What spirit prevailed in the church at Corinth at this time, according to the report of Titus, ‘and what later light of history touching this spirit of the Corinthians?

7. What the third unfavorable item of Titus’ report, and what the points of authority questioned?

8. What, in general terms, is a brief analysis of the book, and what the nature of the latter part of the book?

9. By whom did Paul send this letter, and with what instruction?

10. What is the character of this letter, what two key-words are suggested, and what do you think is the key-word?

11. Quote, from memory, the salutation.

12. What is Paul’s ground of thanksgiving in this letter, and are such thanksgivings common among even Christians? Illustrate.

13. What unparalleled sufferings does Paul describe, and where else do we find an account of the same sufferings?

14. What is the author’s interpretation of 2Co 1:9-10 , and why?

15. What credit does Paul give the Corinthians for his delivery and what parallel in the history of Peter?

16. What is a good prescription for Mr. Ready-to-Halt, Mr. Despondency, and Mr. Man-with-the-Blues?

17. What charge, inferable from 2Co 1:13 , did they bring against Paul and what his defense?

18. What charge, inferable from 2Co 1:15-17 , did they bring against him and how does he answer it?

19. What great novel was written on 2Co 1:17 , and what the purpose of the author of the book?

20. What great sermon cited on 2Co 1:18-20 , and what the import of the sermon?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

1 Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:

Ver. 1. Our brother ] In the faith, not in the flesh. Sanctior est copula cordis quam corporis,Pro 18:24Pro 18:24 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1, 2. ] ADDRESS AND GREETING.

Fuente: Henry Alford’s Greek Testament

1. . ] see 1Co 1:1 , note.

.] So of Sosthenes, 1Co 1:1 ; ‘ one of ;’ but perhaps in this case with peculiar emphasis: see 1Co 4:17 ; 1Ti 1:2 ; 1Ti 1:18 ; 2Ti 2:1 . On his being with Paul at this time, see Prolegg. to this Epistle, ii. 4.

. . . ] This, and the Epistle to the Galatians, were circular letters to all the believers in the respective countries: the variation of expression in the two cases ( . , Gal 1:2 ) being accounted for by the circumstance that the matter of this Epistle concerned directly the church at Corinth , and indirectly all the saints in the province, whereas that to the Galatians, being to correct deeprooted Judaizing error, directly concerned all the churches of Galatia. Achaia comprehended Hellas and Peloponnesus; the province was so named by the Romans because they became possessed of them by subduing the Achan league, Pausan. vii. 16. 7. See Act 18:12 .

Fuente: Henry Alford’s Greek Testament

2Co 1:1-2 ADDRESS. The usual form of address at the beginning of a Greek letter was A. B. (see Act 23:26 ); and this is adopted by St. James in his Epistle (Jas 1:1 ), and is followed, among other Christian writers, by Ignatius in his letters ( is his ordinary formula). St. Paul, original in this as in all else, struck out a form for himself. He replaces by (1 Thess.), which in subsequent letters is expressed more fully, as here, . (In 1 and 2 Tim. he adds .) The simple greeting of ordinary courtesy is thus filled with a deep religious meaning. Grace is the keynote of the Gospel; and peace , the traditional and beautiful salutation of the East, on Christian lips signifies not earthly peace merely, but the peace of God (Phi 4:7 ). The first instance of the combination of with is noteworthy, viz. , they are coupled in the Priestly Benediction at Num 6:24 . . .: St. Paul’s letters are all semi-official, except perhaps that to Philemon; and thus they usually begin with the assertion of his apostolic office. This it would be especially necessary to emphasise in a letter to Corinth, where his authority had been questioned quite recently (2Co 10:10 ff.), and where the names of Apollos and Peter had formerly been set in opposition to his (1Co 1:12 ). : he is ever anxious (see reff.) to explain that his apostleship was not assumed of himself; it is a mission from God; he is a . : Timothy now occupies the place at St. Paul’s side which was filled by Sosthenes when 1 Cor. was written (1Co 1:1 ). Timothy had been despatched to Macedonia (Act 19:22 ) to go on to Corinth (1Co 4:17 ), but St. Paul seems to have had a suspicion that he might be prevented from arriving there (1Co 16:10 ). From the facts that we now find him in Macedonia, and that there is no mention of him in chap. 2Co 12:16-18 , it is likely that he was prevented from reaching Corinth by some causes of which we are unaware. . . .: the letter is addressed primarily to the Christian congregation at Corinth, and secondarily to the Christians throughout Achaia. It is thus a circular letter, like that to the Galatians or Ephesians, and so at the end we do not find salutations to individuals, as in 1 Cor. and in the other letters addressed to particular Churches. The words suggest the idea of settled establishment; the Church at Corinth had now been for some time in existence. : the Roman province of Achaia included the whole country which we call Greece (excluding Macedonia), and it is in this large sense that the name is used here ( cf. 2Co 9:2 below).

Fuente: The Expositors Greek Testament by Robertson

2 Corinthians Chapter 1

Restorative grace, according to the character and power of life in Christ, is the key-note of this epistle, and that accompanied by the deepest exercise of the heart under the disciplinary ways of God. If the Corinthians must learn it in a manner suited to their state, the apostle had to do so far more profoundly, that he might be enabled fittingly to carry on and complete the gracious work of humbling and self-judgment begun in them by his first epistle. The Lord called him to pass through the severest personal trial and suffering in order the more effectively to serve and sympathise with them, now that their state interpreted by love admitted of unreserved affection and its free expression to them. The influence of all this, as we may see, is very considerable on the style of his second letter, which abounds in the most rapid transitions and abrupt allusions, as he tells out for their profit his own affliction, and the faithfulness of God, intermingling experience, doctrine, comfort, and warning, most intimately; yet so far from confusion that all helps on the great aim of bringing home the lessons of grace to the annihilation of self-confidence or glorying in man.

“Paul, apostle of Jesus Christ* by God’s will, and Timothy the brother to the assembly that is in Corinth, with all the saints that are in the whole of Achaia; grace to you and peace from God our Father and [our] Lord Jesus Christ.”

* . ., B M P, etc. ., as in Text. Rec., A D B G K L, the mass of cursives, and most ancient versions, etc.

The opening words of the second epistle naturally resemble those of the first, yet with well defined marks of difference. There is no repetition here of his calling to the apostolate, nor does he qualify the assembly at Corinth as sanctified in Christ Jesus, and saints by the analogous calling of God, which one cannot but judge intrinsically calculated and intended by grace to exercise their consciences in the then state of things in that city. Sosthenes was there graciously associated with the apostle, as one known to and probably of themselves, whom he could honour if they did not; as here we find Timothy from elsewhere, as to whose worthy reception by them the first epistle shows him solicitous. But in the first the apostle had joined the Corinthian church “with all that call on the name of our Lord Jesus Christ in every place, both theirs and ours,” here “with all the saints that are in the whole of Achaia.” It is clear that the first gives a far wider extension than the second, and leaves room for a profession which might not be real, as indeed the apostle evidently feared for the Corinthians themselves in both epistles, especially the first. But the direct force seems to be to embrace, in the express address, saints here or there in Achaia who might not be gathered into assemblies, or such as called on the Lord’s name everywhere. As it was of moment that all these should know their heritage in the privileges given and revealed, and be kept from the snare of unbelief which denies their catholicity and continuance, so it was of moment that all the saints throughout Achaia should know and rejoice in the grace that had wrought restoratively in the Corinthian assembly, whatever might remain to be desired from the Lord. It was their common interest and profit for others as well as those immediately concerned. If one member suffer, all the members with it; and if one member is honoured, all the members rejoice with it. In both Epistles he could not but wish them characterised by “grace” the spring and by “peace” the effect of love above evil and need, flowing richly and freely “from God our Father and [our] Lord Jesus Christ,” the source and the channel of every blessing, but here again associated with the desired grace and peace.

“Blessed [be] the God and Father of our Lord Jesus Christ, the Father of mercies, and God of all comfort, that comforteth us in all our tribulation, that we may be able to comfort those that are in any tribulation through the comfort into which we are comforted ourselves by God, because even as the sufferings of the Christ abound toward us, so through the Christ* aboundeth also our comfort. But, whether we are in tribulation, [it is] for your comfort and salvation, that worketh in endurance of the same sufferings which we also suffer (and our hope [is] stedfast for you); or whether we are comforted, [it is] for your comfort and salvation, knowing that as ye are partakers of the sufferings, so also of the comfort.” (Vers. 3-7.)

* Text. Rec. on very slight authority omits .

Verse 6 is in a varied order in the MSS and edd. Text. Rec. puts . . . at the end, and . . . after , which seems an unauthorised conjecture. Tisch. follows A C M, etc., in reading ., . . . ., . . . (omitting .) . I follow B D F K L, etc., except that B. omits the first .

How striking the difference as compared with the opening of the first epistle! There he thanked his God, not indeed for the spiritual state of the Corinthian saints – very far from it, whatever some might but most unintelligently have inferred – but for their rich endowments. Now he can bless the God and Father of our Lord Jesus Christ for the grace which turns to account all our tribulation, designating Him the Father of compassions, and the God of all comfort. And surely if one adore such a God, that adoration is enhanced when one thus comes in contact with a heart (once how far from it till purified by faith!) which could thus welcome any and every trouble, be it the sorest, comforted by God so as to comfort those that were in any conceivable trouble through the comfort with which itself had been already comforted. It is well to look at the operation of grace in a man of like passions, and not only in the fulness and perfection of all, even in Christ Himself. And certainly, if Paul was remarkable for an energy of loving labour beyond every other, he was yet more so for the variety and greatness of what he suffered for Christ’s name. So here he can speak of what he had just proved afresh. The sufferings of the Christ abounded towards us, as he says; so through Him did our comfort, he adds. His faith laid hold of the Lord’s way and end, and applied it to his own circumstances, and the working of grace in the face of all. As love never fails, so all things work together for good. And whether we are in tribulation, it is for your comfort and salvation. Love interprets boldly and liberally. He had heard enough to cheer his spirit: “whether we are comforted, it is for your comfort and salvation, that worketh in endurance of the same sufferings which we also suffer.” Far other were the sufferings of the Corinthian saints from his own. But grace delights in sharing all it can; and faith gives the highest character to whatever it can discern to be of God. In this spirit the apostle seems here to regard the sufferings of the saints at Corinth, and to hope the best results, “Knowing that as ye are partakers of the suffering, so also of the comfort.”

The apostle now refers to the afflicting circumstances into which God had been pleased to bring him, in order the more deeply to teach, not merely him, but the Corinthians, and indeed all saints, His ways. The process is painful, no doubt, the profit immense to others as well as the soul itself, and this to God’s glory. How good is the God we adore!

“For we would not have you ignorant, brethren, as to* our tribulation that came to pass in Asia, that we were excessively pressed beyond power, so as to despair even of our living. But we ourselves have had in ourselves the sentence of death, that we should not have our trust in ourselves, but in God that raiseth the dead, who delivered us from so great a death, and doth [or will] deliver, in whom we have hope that he will also yet deliver, ye also labouring together by supplication for us that from many persons** the gift toward us may by many be matter of thanksgiving for us. For our boasting is this, the testimony of our conscience that in holiness and sincerity before God, not in carnal wisdom but in God’s grace, we conducted ourselves in the world, and more abundantly towards you. For no other thing we write to you than what ye read, or even recognise, and I hope that ye will recognise unto the end, even as also ye recognised us in part that we are your boast, just as ye also are ours in the day of our Lord Jesus.” (Vers. 8-14.)

* A C D E F G P many cursives, etc., , Text. Rec. with B and most uncials and cursives.

Text. Rec. with most MSS, but the oldest and best authorities do not read “to us.”

B C P, etc., with some of the best versions, , Text. Rec. and most others, save A D, etc., which omit either.

** The Elz. ed. of 1633 without sense inserts before . The MSS and even edd. strangely interchange and .

is the reading of Text. Rec. with the mass, of the oldest.

Text. Rec. with most omits .

Thus does God prove Himself rich in mercy, and this, not in conferring objective favour only in Christ, but in rendering His tried ones superior to all trouble, not by exempting those He loves from suffering and sorrow, but by giving the faith that accepts all at His hands with confidence in His love. Here we see, not the Holy One of God, who suffered as He was tempted to the uttermost, sin apart, and on the cross knew not sin indeed, but what it was for God to make Him sin; here we see a man of like passions with ourselves, strengthened with might in the inner man, and the outer crushed in every way, yet out of the eater meat coming forth, and out of the strong sweetness. Nor is this all. But he had to do, as we too, with One who knows how to order the tribulation so that its fruit, in divine consolation, should come out just at the right moment for the saints that needed succour and comfort. The apostle’s mouth is opened to the Corinthians; his heart, which had been rebelled by their evil and hardness, has expanded. He can now speak freely of deliverance, that they too, humbled, if not humble, may hear and be glad, with him magnify the God and Father of the Lord Jesus, and exalt His name together. By the trouble that happened in proconsular Asia he had been pressed excessively beyond his power, so as to despair, as he says, even of living, but grace, as suits God always, wrought unfailingly. It was not by a providential intervention to screen the apostle from suffering, still less by a miracle which might confound the adversaries, but because he had abidingly the sentence of death in himself. This Job had not, and so his long struggle, as he writhed under his sorrows from without and within; to it, as far as could be, he was brought at the last before his deliverance and blessing came. The apostle bowed to it all along, and hence was above all that Satan could do, for he has no power beyond death, and was utterly baffled by the faith which accepted such a sentence,* and this “in ourselves, that we should not have our trust in ourselves, but in God that raiseth the dead, who delivered us from so great a death, and doth, or will, deliver, in whom we have our hope that he will deliver.” It is the power of the resurrection brought into the present, so as not to shrink from, but to retain, the sentence of death in himself. If Abraham learnt this in his last lesson of faith in Isaac (Heb 11:17-19 ), the apostle declares that he had it in himself. Such was to him the power of life in Christ, not ascetically, so as to exalt self after all, but finding strength in faith, giving glory to God, the perfect and unlimited deliverer. But his unburdened heart brings them in also as labouring together by supplication on his behalf that the gift of grace towards him by many persons may be matters of thanksgiving from many on his behalf. Thus would he by grace bind together, at whatever cost to self, the hearts of saints in thanksgiving for him, once in danger of wanton and utter alienation through the levity which exposed them to Satan’s wiles. How far from Christ is independence, whether personal or ecclesiastical!

* I see no reason to doubt that not “answer” but “sentence,” as Hesychius says, is the true meaning.

Yet is there nothing good, loving, or holy without God, to whom conscience, as well as the heart, purified by faith, and free, ever refers. Therefore does the apostle next turn to the ground and proof of spiritual integrity, though he writes for their sakes rather than his own. “For our boasting is this, the testimony of our conscience that in (simplicity, or rather) holiness and sincerity (literally of God, but in sense) before God, not in carnal wisdom, but in God’s grace, we conducted ourselves in the world, and more abundantly toward you.” He could the more boldly ask and count on their prayers from the persuasion that he had a good conscience as to his general conversation in the world, as before God, and especially as toward themselves. (See Heb 13 ) He did not seek to conciliate men to and for himself, but as bent on pleasing God, he did not doubt that a conscience cleared in them would acknowledge a conscience void of offence in himself. Activity of self blinds the person, and genders bitter thoughts, especially of the one whose course morally condemns others; if the eye be single, on the contrary, the whole body is full of light, and love flows freely. “For no other things we write to you than what ye (well know, or) read, or even recognise, and I hope that ye will recognise unto the end, even as also ye recognised us in part that we are your boast, as ye also are ours in the day of the Lord Jesus.”

Now that self-judgment had begun to work in the saints at Corinth, they would not fail to see the folly of taxing him with inconstancy, whose life as a saint and servant of God had been one of immovable firmness and unbending truth. There is much difference as to the force here of . Elsewhere in the New Testament the meaning, beyond controversy, is to “read,” which very many hold to, like the Authorised translation; others, like Calvin, contend for “well know,” which is rarely if over found save in poets. It is a question between what they might gather from his presence in their midst, or from his epistle. But he writes with the calm confidence of one before God, which fails not to tell on the conscience of saints wherever they feel freely, apart from the heat and bias of party; and as he had ground to trust that they had thus recognised him in part at least, so also he hoped that they would to the end own that he was their boast, even as they were his in the day of our Lord Jesus. It was good for all to anticipate that day.

The apostle now explains circumstances which some in Corinth were as quick to misunderstand as ready to turn to his advantage. He is free to explain now as things are, but he is more anxious to turn all to the account of Christ and the truth, and this in the truest interests of the saints.

“And with this confidence I was intending previously to come unto you, that ye might have a second favour,* and through you to pass into Macedonia, and again from Macedonia to come unto you, and by you to be sent forward into Judea. Having then this intention, did I, pray, use lightness? Or what I purpose, do I purpose according to flesh, that with me may be the yea yea and the nay nay? Now God [is] faithful that our word that [was] unto you is not yea and nay. For the Son of God, Christ Jesus, that was preached among you by us, by me, and Silvanus, and Timothy, became not yea and nay, but is become yea in him. For as many as [are] God’s promises, in him [is] the yea; wherefore also by him|| [is] the amen for glory to God by us.” (Vers. 15-20.)

* the reading of B L etc., is not entitled to shake the common . There is more question between the received or , which last is supported by B C etc.

For the vulgar , the best MSS, etc., give .

Text. Rec. with later witnesses, but the earlier show .

|| Text. Rec. with some later authorities, but A B C F, etc.

The injurious impression, and even charge, of some at Corinth against the apostle was based on the slenderest appearances, and these severed from the action in him of power and love and a sound mind. How opposed to the Spirit were not such thoughts in them! The modification of his plans in not going before to visit them was as distinctly in subjection to the Lord, as his actual desire to see and help them. It was not dread of any there, still less was it from lack of moral purpose in himself. His heart was toward them in the large and holy activity of divine love. Blessed before to them, he sought that they might be favoured of the Lord again on his way to and from Macedonia for Judea; and their affectionate care in sending him on to the East he valued and counted on, His true motives he let them know afterwards. Those who yielded to such surmisings proved both their own bad state, and their ignorance of the apostle; for character and state are according to the object before the man. If it be Christ in love to His own, and even to man generally, the result follows in a walk according to God. This is to imitate God, and serve the Lord. If there be an absence of purpose on the one hand, or on the other a planning according to flesh, in either way self governs, and there could be for others no just ground of confidence. The man is as he loves, or loves not. He that dwells in love dwells in God, and God in him. He that lacks an object lacks character, and can only be frivolous and inconstant; he that seeks personal influence, power, honour, money, etc., is degraded according to what his heart is set on. What is of the flesh is worthless, and its purpose untrustworthy. In God only is continuance, and His Spirit alone works it in the heart and ways, where Christ displaces self as the object. For man otherwise is incapable of walking or serving according to God. He is either and evidently fickle, or his planning, however positive, is without God’s guidance and strength.

Beautifully does he turn, in a spirit of grace, from their insinuations against himself to the doctrine he preached. “Now God [is] faithful, that our word that [was] unto you is not yea and nay.” There is no shift of purpose, no uncertainty, in the gospel, whatever may be thought of the man. God Himself is pledged to it and concerned in it. His glory and His grace are not more bound up with it than His truth and righteousness. In the mighty work of redemption, all that God is shone out as nowhere else in past or future. There He vindicated His own nature in everlasting hatred of sin; there He demonstrated His love, rising above the worst evil of the creature. Did He compromise His word? He accomplished it, letter and spirit, to the full. Did He abandon His holiness? Never was His absolute separation from evil so manifested, nor His righteous judgment of it over so seen as then; yet then it was that every obstacle to the outflow of allovercoming grace toward sinners, whatever and wherever they might be, fell before the efficacy of the one offering and sacrifice of Christ. And as in the work which is its ground, so in the preaching, there is no inconsistency. On the contrary, every fact and thought, otherwise irreconcilable, are there brought into harmony. Our only absolute consistency is in Christ and His cross.

Here it will be observed that the apostle associates others with himself. For the grace and truth that came through Jesus Christ ever enlarges the heart, and gives enduring fellowship; and this appears still more clearly in what follows. “For the Son of God, Christ Jesus, that was preached among you by us, by me, and Silvanus, and Timothy, became not yea and nay, but is become yea in him.” The glory of the person proclaimed answers to the certainty guaranteed. Doubt, difficulty, hesitation, or inconsistency can have no place in the Son of God, now the glorified Man, who suffered on the cross for the annulling of sin; and the apostle and his companions know and preached no other doctrine. As the truth is one, and they believed, so is the doctrine the same which they preached. Others might seek novelties; and it is natural to the active, restless, spirit of man. They could not so deal with such a person, such a work, or such a message. That divine person, in His infinite grace, governed their minds and filled their hearts; and out of the abundance of their hearts they preached the word of truth, the gospel of their salvation, and this as consistently each with himself, as all with each other.

Thus he declares most unequivocally that the preaching of him and his companions had none of the vacillation or conflict common to the schools of human opinion, and this because all truth is verified in Christ’s person. It is become yea in Him. It abode the same. Perfection is come in Him, and also as available for others. This is far more than the witnesses’ agreement with themselves and one another, which is eclipsed by Christ, who is personally the truth, and all is become verified in Him. Nothing more distant from the subdued, hesitating, style of Greek thought and expression, where even what was not doubted they put as opinion. Here all is sure, and unclouded, and peremptory. The gospel, as Paul preached it, admits of no doubtful answer, any more than double dealing; and this, because it is revealed in the Second man, who has set aside the first, with his darkness and doubt, no loss than with his guilt and corruption.

More than this: “For how many soever [are] God’s promises, in him is the yea; wherefore* also through him [its] the amen to God for glory by us.” Hence it is not only that there is the affirmation of all promised of God in Christ, and therefore in the highest way, before the fulfilment in others, as the effect, and the outward display before every eye in the universe, but there is a present application of the surest character, through apostolic ministration, to God’s glory. God is glorified in the Son of man, as the Son of man is glorified; but there are results of the deepest sort which God vouchsafes now to faith, in the administration of which (not of the kingdom merely, as Peter) our apostle had the chief place, and the Christian is entitled to reap the blessing, as heartily and in the Holy Spirit assenting to the truth. So Bengel, long ago, said tersely enough, “Nae respectu Dei promittentis, Amen respectu credentium.” But to bring the believer into the enjoyment of what God has wrought in Christ more has to be said, and immediately follows. Here it is the firm foundation, not God’s promises as of old, still less the law which proved that man could not make them good, yet all accomplished in Christ, but also as surely verified through Him, for glory to God by us.

* Text. Rec. with some later authorities, but A B C F, etc.

The apostle refutes yet more the insinuation of uncertainty in his preaching, by the drawing out, not merely of the verification of the truth, and accomplishment of all God’s promises in Christ, but of our firm association with it all in Him.

“Now he that establisheth us with you* in Christ, and anointed us is [God], who also sealed us, and gave the earnest of the Spirit in our hearts.” (Ver. 21.) It is not man’s own will or effort that is able to secure us Christward, nor, consequently, is it a mere question of his fickleness, feebleness, or failure in anyway. He that binds us fast to Christ is God; and the emphasis is all the greater, because God is expressed, not objectively, but as a predicate. It is truly surprising, then, that a professed commentator, and a distinguished scholar, should have said that . . . . . is the (prefixed) predicate, and the subject; for this is to reverse all that is certain in the language, and to lose the true force of what is here insisted on. Had . . . . . been affixed to , instead of prefixed, the sense had been the same, the order of the words in a sentence affecting it only as a matter of emphasis, and in no way disturbing the relation of the subject to the predicate, which it is the chief function of the article to distinguish. Compare chapter 5: 5, where a precisely similar construction occurs. Nor is this a casual mistake, for it re-appears no less distinctly in the comment on Heb 3:4 , where is said to be the subject, and the predicate, though it is allowed that the ancient expositors, almost without exception, take q. as predicate, and . . as a designation of Christ, thus making the passage a proof of His deity. It ought not to be disputed that in all these, or the like, instances, the object before the mind, or subject of each proposition, designated as operating in the way described, as to either the saints or the universe, is declared to be God. Man is excluded by the nature of the case, as in Hebrews; or He that is said so to act is affirmed to be God, for the confirmation of the saints, as here. Had it been . in these cases, the propositions would have been reciprocal, and either might have been viewed as subject or as predicate. But the effect of the absence of the article is to characterise Him who works as is described in each instance. He is divine, is God: a very different statement from saying that God so works.

* So A D B F G K L O P, most cursives, and Text. Rec. C, etc., , B and another the absurdity of .

So corr. B Ccorr. D E L O, etc., Text. Rec.; F G, etc., , but p.m. A Cp.m. K P, etc., omit the article.

Here, then, it is laid down that He who firmly attaches us to Christ is God, as elsewhere we are declared to be in Him. Man is weak and vacillating, and yet more in deed than in word; but He who binds fast unto Christ is God, and this, not the strong only, but the weakest, as needing most such securing grace and power. Hence, in a love that rises above all that wounds the spirit, the apostle adds, as coupling the saints in Corinth with himself and Timothy, “He that establisheth us with you.” Christ for both was the impregnable fortress, the rock that never can be moved.

But more than this follows we are “anointed” as believers, we receive the unction from the Holy One, whereby, as John says, we know all things. God anointed with the Holy Spirit and with power the Lord Jesus, who went about doing good and healing all that were oppressed by the devil. (See Luk 4:18 ; Act 10:38 ) To us who believe it is rather energy of communion with His revealed mind; still the Spirit given is of power, and love, and a sound mind; and He that anointed us is not man, but God. Hence, as the apostle with the last hour before his eyes says, the unction as surely abides as it teaches us of all things. It is no transient display of power over Satan outwardly, no qualification of apostles only, as some have thought. It is the permanent privilege of the Christian for his own soul’s entrance into the revealed mind of God; and “the babes” ( ) have it as truly, if not so manifestly, as the most mature. The apostles and prophets of the New Testament received, of course, gift or energy for their work; but they are never said to be “anointed” as such.

But our apostle tells us that God also sealed us, and gave the earnest of the Spirit in our hearts.” Not as if the Spirit were given at so many distinct epochs according to the difference of His operation. The gift of the Spirit to us, as believing in Christ and resting on His redemption, is really the powerful source of all. He that establishes us in Christ, and anointed us, as we have seen, also sealed us, and gave us the earnest. The Father, even God, sealed the Son of man. This, we can easily understand, was only meet, for He was not only from eternity but as man His Son, the constant and perfect object of His delight. But how could we be sealed who were in sin and wretchedness, the marked contrast of the Lord Jesus? His redemption completely delivers us from Satan’s thraldom, and we are not only born of God and His sons, but washed from our sins in His blood, and sin in the flesh is condemned in His death as a sacrifice, as truly as ourselves forgiven. Hence, in virtue of that work, God also sealed us, and gave the “earnest of the Spirit in our hearts.” The Holy Spirit is not only the seal of redemption, but the pledge of the inheritance. The meaning is in no way the Spirit given in measure as the earnest of more. He is the witness of what has been done and accepted on our behalf; He is also the foretaste of the glory that is assuredly to follow. And all things are of God, who sent first His Son, that every promise should be verified, and then His Spirit, that we who believe should be brought into the security, knowledge, and enjoyment of all this blessedness, past, present, or to come, in Christ our Lord.

Having thus turned in grace the Corinthian disparagement of his own word to the praise of the gospel, the apostle next passes, with great solemnity, to explain his real motive for not coming before to their city. “But I call God as witness upon my soul, that to spare you I did not yet come unto Corinth; not that we rule over your faith, but are fellow-workers of your joy, for by faith ye stand.” (Vers. 23, 24.) Had he come before, it must have been with a rod. (Cf. 1Co 4:21 .) Desirous of uniting them in love, and in a spirit of meekness, he had deferred his coming till grace had wrought self-judgment among them. The delay, and turning elsewhere meanwhile, furnished the occasion for unworthy insinuations, already touched on. It was really as sparing them he did not come; but he carefully guards against the charge of assuming undue authority; “not that we rule over your faith, but are fellow-workers of your joy.” Nothing is truly done that is not in the soul before God. Even an apostle like Paul or John sought not for a moment to step between the faithful and God. The apostles communicated His mind, that the saints might have the same assurance of it as themselves, and so their joy be full. “For by faith ye stand.” So it must be in order to please God. Without faith it is impossible. It is not by the fear or favour of men, however blessed, that the saints stand, but by faith. A fellow-helper of their joy, he would rather expose himself to the charge of changing his mind, if any were low enough so to think and speak of him, than to deal harshly with them, as he in faithfulness must, had he come as he first purposed. He waited, that the word of God might work its salutary aim, mixed with faith in those who heard it. He wished to do his work with joy, and not groaning, for this would be unprofitable for them. Was this to lord it over them, as proud men might allege? It was to farther their joy of faith, as their servant for Jesus’ sake.

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: 2Co 1:1 a

1aPaul, an apostle of Christ Jesus by the will of God, and Timothy our brother,

2Co 1:1 a “Paul” Saul of Tarsus is first called Paul in Act 13:9. It is probable that most Jews of the “diaspora” had a Hebrew name and a Greek name. If so, then Saul’s parents gave him this name but why, then, does “Paul” suddenly appear in Acts 13? Possibly (1) others began to call him by this name or (2) he began to refer to himself by the term “little” or “least.” The Greek name Paulos meant “little.” Several theories have been advanced about the origin of his Greek name.

1. his physical stature, the second century tradition that Paul was short, fat, bald, bow-legged, bushy eye-browed, and had protruding eyes is a possible source of the name, deriving from a non-canonical book from Thessalonika called Paul and Thekla

2. passages where Paul calls himself the “the least of the saints” because he persecuted the Church as in Act 9:1-2 (cf. 1Co 15:9; Eph 3:8; 1Ti 1:15). Some have seen this “leastness” as the origin of the self-chosen title. However, in a book like Galatians, where he emphasized his independence and equality with the Jerusalem Twelve, this rationale is somewhat unlikely (cf. 2Co 11:5; 2Co 12:11; 2 Cor. 15:10).

“an apostle” This is a common Greek word for “send” (i.e., apostell). See Special Topic at 1Co 4:9. This term has several theological usages.

1. The rabbis used it as one called and sent as an official representative of another, something like our English “ambassador” (cf. 2Co 5:20).

2. The Gospels often use this term of Jesus being sent by the Father (cf. Mat 10:40; Mat 15:24; Mar 9:37; Luk 9:48). In John the term takes on Messianic overtones (cf. Joh 4:34; Joh 5:24; Joh 5:30; Joh 5:36-38; Joh 6:29; Joh 6:38-40; Joh 6:57; Joh 7:29; Joh 8:42; Joh 10:36; Joh 11:42; Joh 17:3; Joh 17:8; Joh 17:18; Joh 17:21; Joh 17:23; Joh 17:25; Joh 20:21). It is used of Jesus sending believers (cf. Joh 17:18; Joh 20:21).

3. The NT used it for disciples.

a. the original Twelve who were an inner circle of disciples (cf. Luk 6:13; Act 1:21-22)

b. a special group of Apostolic helpers and co-workers

(1) Barnabas (cf. Act 14:4; Act 14:14)

(2) Andronicus and Junias (KJV, Junia, cf. Rom 16:7)

(3) Apollos (cf. 1Co 4:6-9)

(4) James, the Lord’s brother (cf. Gal 1:19)

(5) Silvanus and Timothy (cf. 1Th 2:6)

(6) possibly Titus (cf. 2Co 8:23)

(7) possibly Epaphroditus (cf. Php 2:25)

c. an ongoing gift in the church (cf. 1Co 12:28-29; Eph 4:11)

4. Paul uses the noun as a title for himself in most of his letters as a way of asserting his God-given call and authority as Christ’s representative (cf. Rom 1:1; 1Co 1:1; 2Co 1:1; Gal 1:1; Eph 1:1; Col 1:1; 1Ti 1:1; 2Ti 1:1; Tit 1:1).

“Christ” This is the Greek equivalent of the Hebrew term messiah (see Special Topic at 1Co 1:23), which meant “an anointed one.” It implies “one called and equipped by God for a specific task.” In the OT three groups of leaders were anointed: priests, kings, and prophets. Jesus fulfills all three of these anointed offices (cf. Heb 1:2-3).

“Jesus” The Hebrew name meant “YHWH saves” or “YHWH brings salvation.” This name was revealed to his parents by an angel (cf. Mat 1:21). “Jesus” is derived from the Hebrew word for salvation, hosea, suffixed to the covenant name for God, YHWH. It is the same as the Hebrew name Joshua.

The Greek manuscripts are divided as to the order of these terms.

1. Jesus Christ, A, D, G, K, L (Peshitta, KJV, NKJV)

2. Christ Jesus, P46, , B, M, P (NASB, NRSV, TEV, NJB, NIV)

There seems to be no theological significance to the order. See SPECIAL TOPIC: NAMES FOR DEITY at 1Co 2:8.

“by the will of God” This same introductory phrase is used in 1Co 1:1; 2Co 1:1; Eph 1:1; Col 1:1 and 2Ti 1:1. Paul was convinced that God had chosen him to be an Apostle. This special sense of calling started at his Damascus road conversion (cf. Act 9:1-22; Act 23:3-16; Act 26:9-18). Paul often asserted his God-given authority and calling to affirm his writings as being uniquely from God (i.e., inspired, cf. 2Ti 3:16; 1Co 2:9-13; 1Th 2:13).

“Timothy our brother” In 1Co 1:1 “Sosthenes” is mentioned; here Timothy is named, possibly as co-worker, co-author, or scribe. Also it is possible that Paul mentioned Timothy because this church was so unresponsive to him when he delivered Paul’s letter of 1 Corinthians to them.

SPECIAL TOPIC: TIMOTHY

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

apostle. App-189. First occurance of this form of address Compare Gal 1:1, Gal 1:1. Eph 1:1. Col 1:1, 1Ti 1:1. 2Ti 1:1,

Jesus Christ. App-98.

by = through. Greek. dia. App-104. 2Co 1:1.

will. Greek. thelema, App-102. Compare 1Co 1:1.

God. App-98. Compare Act 9:15.

Timothy. Timothy is associated with Paul in the address of the epistles to Philippians, Colossians; and with Paul and Silas in the two epistles to the Thessalonians.

our = the.

unto = to.

church. App-186.

at = in. App-104.

with. Greek. sun. App-104.

saints. Greek. hagios. See Act 9:13.

in. App-104.

Fuente: Companion Bible Notes, Appendices and Graphics

1, 2.] ADDRESS AND GREETING.

Fuente: The Greek Testament

Tonight let’s turn to 2 Corinthians, chapter 1.

The church of Corinth had been a divided church. There was a lot of carnality, a lot of problems in their doctrines that prompted Paul’s first epistle, which is a rather stern epistle, and was a corrective epistle seeking to correct a lot of the doctrinal errors that did exist, seeking to bring them from their carnality into a real spiritual walk. A mark of their carnality, one of the marks of their carnality, was the party spirit that existed. For some were saying, “I am Baptist.” And others were saying, “I am Presbyterian.” And others were saying, “I’m Nazarene.” Or they were actually saying, “I’m of Apollos. I’m of Cephus. I’m of Paul. I’m of Christ.” And these little party spirits dividing the body of Christ.

And so, Paul wrote to rebuke this party spirit. He wrote to correct their carnality, their doctrinal errors. But the affect of his first epistle was sort of a polarizing of the people. And there were those who did repent and were corrected. They really came along after receiving Paul’s epistle, but there were others that turned more firmly against Paul. And it seemed to be those who were the Judeaizers, or perhaps those who said, “We are of Christ,” and were teaching basically from the Sermon on the Mount and had not really accepted the grace of God that Paul shared that has come to us through Jesus Christ.

They began to speak despairingly of Paul, began to challenge his claim of apostleship, and thus, speaking to them with authority. And it would seem that Timothy probably delivered the first epistle, and brought back to Paul the initial reaction toward the epistle. Titus had stayed there for a while and was to meet Paul in Troas, and to give Paul a full report on the Corinthian church.

When Paul got to Troas, Titus had not shown up. And God opened for Paul an effectual door of ministry in Troas, however, he was so upset in his spirit about the possible offense that the Corinthians might have for him, rather than staying in Troas and ministering in that effectual door, he journeyed on over to Macedonia, where Titus did meet him and gave to him news of the church in Corinth which encouraged Paul. But he also heard of this faction that had set themselves against Paul, were challenging his apostleship. And so, Paul learned from Titus, now, the condition of the church in Corinth.

Timothy had been with Paul when Paul first ministered in Corinth. And so, Paul joins Timothy with him in his salutation to the Corinthian church. In verse 2Co 1:1 , notice Paul, first of all, asserts,

Paul, an apostle of Jesus Christ by the will of God ( 2Co 1:1 ),

There were those who were challenging his apostleship, saying that he, you know, just took that title on himself. But here, he lays claim to the fact that he is an apostle by the will of God.

Now, when Paul was writing his first epistle to the Corinthians, in chapter 12, he said, “Are all apostles? Are all evangelists? Do all work miracles?” And the answer is obviously no, because it’s a rhetorical-type question. So, “Paul, an apostle by the will of God.” However, God hasn’t called all to be apostles.

Now the question is, “What has God called you to be?” If I were writing to the church, I would have to write, “Chuck, a pastor/teacher by the will of God.” I couldn’t really write, “Chuck, an apostle of Jesus Christ by the will of God,” for that isn’t my calling in the body. God has called me as a pastor/teacher. But, there are others who could write, “Frank, a mechanic by the will of God.” “John, a fisherman by the will of God.” “Mike, a car salesman by the will of God.” For God has called men into all types of occupations. The important thing is that I am what I am by the will of God, that I am doing what God has willed for me to do. And it’s marvelous when you can say concerning your life, “I am walking according to the will and the plan of God for me.” That whatever it is I am, I am by the will of God. So,

Paul, an apostle by the will of God, and Timothy our brother ( 2Co 1:1 ),

Because Timothy was teaching them and ministering to them when Paul first visited the Corinthian church, he joins Timothy together in his greeting. “Timothy our brother,”

unto the church of God which is at Corinth ( 2Co 1:1 ),

And then he includes all of the area around Corinth, the area of Achaia.

Grace be to you, and peace from God our Father, and from the Lord Jesus Christ ( 2Co 1:2 ).

We recognize this as a typical Pauline salutation. He begins many of his epistles with this very similar salutation, “Grace to you,” which is, of course, the typical Greek greeting of one another. “And peace,” which was the typical Jewish greeting, shalom. Caras, the Greeks would greet; and shalom, the Hebrews would greet. These beautiful Siamese twins of the New Testament, coupled together.

“From God our Father, and from the Lord Jesus Christ.” Again, I would like to point out that the Lord Jesus Christ is not His name. Jesus is His name. Lord is His title that signifies relationship. And too many times people think of it as first, middle, and last name, the Lord Jesus Christ. But Lord is a title. And it’s an important title, which signifies my relationship to Him, which signifies that I am a servant; He is my master. And it is necessary for me to confess this to be saved. “For if thou shalt confess with thy mouth that Jesus is Lord, and believe in your heart that God raised Him from the dead, thou shalt be saved” ( Rom 10:9 ). So, the Lord signifies the relationship.

Christ is, again, a mission, the anointed one, the mashiyach. And it speaks of the fact that He is the fulfillment of God’s promised salvation.

Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort ( 2Co 1:3 );

And again, this is so typical of Paul, “Blessed be the God and the Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in Christ and heavenly places” ( Eph 1:3 ). How he begins his Ephesians epistle is quite similar to this. First of all, the greeting to the people, the grace and peace to them; the acknowledgment of his mission, being what he was by the will of God, an apostle; and then the thanksgiving to God, praise be unto God. The word blessed is actually, “praise be unto God the Father of our Lord Jesus Christ, who is the Father of mercies and the God of comfort.”

Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation ( 2Co 1:4-6 ).

So, Paul here is speaking of the afflictions that he had experienced, the sufferings that he had experienced, and the tribulation that he had experienced. We have difficulty in our minds wondering why God would allow us to experience suffering. Why God would allow us to go through tribulation. Why God would allow us to be afflicted. Because we believe that He is a God of love, and we know that He controls the circumstances that surround our lives and that come into our lives. And it is difficult for us to understand why God would allow me to suffer if He loves me so much, why God would allow me to be afflicted.

Now, Paul declares that he experienced these things in order that in them he might also experience the comfort of God, so that he would be able to comfort others with the same comfort that he had received. So, it was for their sakes, as much as his own, that God allowed these things to happen to him, for he needed to be ministered by God in these areas so that he could minister to others in these very same areas.

As I look at my own life, I realize that God has allowed a lot of difficult experiences to happen to me so that I can truly understand and sympathize and minister to those who are going through the similar or the same kind of difficulties. Had I never gone through them myself, I wouldn’t have understanding of that person’s need, where they’re coming from. But having experienced the tragic death of my father and brother, having experienced the suffering of my mother by cancer, having experienced being broke, not knowing where money was going to come from for dinner, I understand when people are going through these kind of experiences. And I can minister to them with that same comfort whereby I have been comforted by the Spirit of God when I was going through these things. And so, it’s always good to say, “I know what you feel. I’ve been there. I went through it.”

And so, Paul could say, “Hey, I know the sufferings. I know the afflictions. I know the tribulation. I’ve been there.” And he could comfort them. While I was there though, God proved His faithfulness to me. God saw me through. God provided the strength. God provided for me that comfort that I needed, and I am able to comfort with the comfort whereby I was comforted. And so Paul said, “Therefore, it was for your sakes, really, that I might be able to give this kind of consolation to you, the consolation that I myself received.”

And whether we be afflicted [so if we are afflicted], it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation. And our hope of you is steadfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation ( 2Co 1:6-7 ).

“I know that God is faithful, and even as you have suffered as I have suffered, I know that you will come forth victoriously, as I came forth victoriously.” And so, he is able to encourage them in the victory that they were going to experience, because, “I was there, and God brought me through in victory, and I know he’ll bring you through victoriously.”

For we would not, brethren, have you ignorant of our trouble which came to us in Asia ( 2Co 1:8 ),

Now, it is felt that Paul wrote this right after that experience that he had in Ephesus, which is recorded in the 19th chapter of the book of Acts, the latter portion, where Paul was in Ephesus, and many people were turning to Christ. And so Demetrius, the silversmith, called together all of those of his trade, and he said, “Fellows, do you realize that this new sect that is being preached here in Ephesus is destroying our business? We’ve made our livelihood selling all of these relics of the goddess Diana. Now they are teaching that Diana isn’t a goddess. Our business is suffering. Our profits are down. If this gospel continues to spread, we could be out of business. We’ve got to do something.”

And so they grabbed a couple of the disciples who had been working with Paul, who were from Macedonia. And they drug them into the big arena there in Ephesus, and they began to sort of riot and carry on. And one of these fellas from Macedonia attempted to speak to the crowd. And they all began, for the space of two hours, to chant, “Great is Diana of the Ephesians.” And Paul the apostle, when he heard of it, he wanted to go in, but some of the leaders of the city who loved Paul said, “Don’t do it. They’ll tear you apart. You know, it’s a mob frenzy. And if you go in there, it’s the end for you.”

Well, Paul, as the result, had to flee from Ephesus. His life was in jeopardy. And so, he left from there and went over to Macedonia. And it is thought that while he was then at Troas or Macedonia, that he wrote this epistle, probably in Macedonia. He could have started it in Troas and finished it in Macedonia. That he wrote this epistle right after this harrowing experience in Ephesus where his life was really threatened. In fact, he thought he had had it. The crowd was in such a frenzy, Paul really thought that this is it, this is the end. But he was ready to go in and face them anyhow.

For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life ( 2Co 1:8 ):

It was just too much. It was beyond my ability to handle. I really despaired of my life; I really felt this was the end.

But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead ( 2Co 1:9 ):

I believe that many times, in many different areas, God brings us to the end of our own resources, emotional, physical, perhaps financial, that we get right to the end. There’s no place else to go. Where we actually give up, and we just say, “I’ve had it; I can’t do anything else. I’ve had it.” Now, God’s brought me to that place many times, where I thought, “This is it. This is the end, the end of my strength, the end of my abilities.” Where I have given up. And I don’t give up easily. That’s one of my problems in my spiritual walk is that I keep trying, until I have tried everything before I really turn it over to God. But God brings me to that place where, having tried everything, I now have given up. And you know, I discover something, that many times when I get to that point of just giving up, that that is the point were I experience the power of God and the work of God in my life. Not until I have run out of my strength and my resources.

A classic example comes to us from the Old Testament and that fellow Jacob, who received his name at his birth because of an incident that took place at his birth. He was the second of twins that were born, and when his mother Rachel was expecting these twins, of course they didn’t have sonograms and things in that day. They couldn’t get two heartbeats. They didn’t know, or she didn’t know that she was carrying twins. But all she knew, it was a miserable pregnancy. I mean, it was just really bad, and she said, “Lord, what’s going on? This is horrible.” And God said, “There are two nations in your womb, and they’re different from each other.” They were not identical twins; they were fraternal twins. “Two nations in your womb, diverse from each other, and they’re fighting each other.” Poor Rachel, these two brothers going at it against each other in the womb, wailing away. And when they were born, the first brother was born all covered with hair, and so they called him Harry — Esau. And when the twin was born, he was ready to continue the fight, because the first thing he did is reached out and grabbed Esau’s heal. And they said, “Look at that little rascal. He’s a heal catcher.” And so, he got the name Jacob, which is literally heal catcher, which being translated a little more loosely would be dirty, rotten thief or dirty, sneaky thief, which, of course, would be a tough name to be tagged with. You go to school and the teacher says, “And what is your name?” And you say, “Dirty Sneaky Thief.” They call roll, and they call, “Dirty Sneaky Thief?” “Here.”

This conflict between the brothers continued through their lifetime. Dirty Sneaky Thief tricked his brother, or took advantage of his brother, and bought the birth right from him. And then later, deceived his father and stole the blessing, the family blessing, which should have gone to the elder brother. And when the older brother Esau found out that Jacob had stolen the blessing, he said, “My dad’s about ready to die, and as soon as he’s dead, I am going to kill that rat. I’ve had it with him. I’m going to kill him.” And Jacob was more the tender sort, a momma’s boy, whereas Esau was a man of the fields, a hunter, rugged, outdoor individualist. “I’m gonna kill him. Soon as Dad’s dead, I’m gonna kill him. I swear I’m gonna kill him.”

So, his mother heard the brother’s threats, and she said, “Son, you better take off. Your dad’s not doing very well and your brother has vowed to kill you. So you better take off and go stay with my brother for a while over in Heron about eight hundred miles away.” And so Jacob took off. And he went to his mother’s brother Laban, who was just about as crooked as he was, and he was a dirty, sneaky thief. He fell in love with one of Laban’s daughters, said, “I want to marry your daughter, but I don’t have any dowry to give to you.” So Laban says, “Well, that’s fine son, just be my slave for seven years and that can be the dowry. You can marry her.” So, he became the slave of Laban for seven years, and he loved Laban’s daughter so much. He loved Rachel so much that it was just like a moment’s time. So, the day of the marriage came, the marriage ceremony. And of course, according to custom, the bride was veiled and all. So, they went into their tent, spent the night together. In the morning, when the veil was removed, it wasn’t Rachel at all, but her older, ugly sister Leah. And Jacob went storming out of the tent, got hold of Laban and said, “What have you done? That isn’t the deal that I made with you.” “Sorry son, it’s just the custom. The older sister has to be married first according to our customs. If you want to work another seven years, then you can have the other one, too.”

So you see, Laban was quite a match for Jacob. But in the end, Jacob won out. After seventeen years, stripping Laban of practically everything he had, he saw that things weren’t going too well anymore. They weren’t smiling at the table anymore when they looked at him. And he realized, “I gotta get out of here.” And so, he left with all of the flocks and the herds and all that he had gained from his service to Laban. And now he’s on his way back home. And he comes to the border of the land, and he fords the stream of Jabbok. Set’s things up, because suddenly, he gets word from the scouts going ahead, “Your brother Esau is coming with two hundred warriors.” “Oh, ho, ho, ho, man! The last time I saw this guy he had threatened to kill me. And I ran because, you know, he was going to kill me. Now he’s coming with two hundred men. What am I gonna do? I can’t go back.” Because he and Laban had drawn a line, and Laban says, “Don’t you cross over this line; if you do, you’ve had it.” And Jacob said, “Don’t you cross over to me, or you’ve had it, you know.” And so, they put a line of, you know, don’t cross over. He couldn’t go back, but he was afraid to go forward.

Hey, Jacob was one of the most resourceful persons in the world, naturally. He was a resourceful guy. Always had an angle. Could always get the best of the other person. Totally resourceful. But now he’s cornered. In the morning, Esau will be coming over the hill with two hundred men. He can’t go back. And so, he seeks to set things up, and then beds down for the night, get a good night’s rest. “I’m going to need all the strength I can in the morning.” But the Lord had other ideas. And there wrestled with him an angel of the Lord all night long. So, rather than getting a good night’s rest to face a heavy day, he finds himself wrestling all night with an angel of the Lord until the day began to break. And the angel had not prevailed against him.

Many people believe that the angel was none other than the Lord. I do believe this. It was Jesus Christ that wrestled with him. He called the name of the place Penuel, for he said, “I have seen God face to face.” But it is said the angel of the Lord touched him in the thigh, and he became a cripple. Hey, what it took to get this guy to the end of himself. Because he was so clever and resourceful, God had to really deal with him in a heavy way. He’s got a line; he can’t go back. His brother’s coming with two hundred men. Now he’s been wrestling all night, he’s tired. And beyond that, now the angel touches him and he becomes a cripple. The muscle shriveled up, painful cripple.

Now at that point, he had had it. He was finally defeated. The resourcefulness, it’s all over. “I’ve had it.” And so, he began to weep and cry, and he said to the angel, “Don’t leave me without blessing me.”

Now according to the scripture, if you ask for a blessing, you are acknowledging the superiority of the other party, as the lesser is always blessed by the greater. You’ve read that in scripture. So, when he is asking for a blessing, he is admitting defeat. “I’ve had it. I’m defeated. Please bless me.” And the angel of the Lord said, “What is your name?” And he said, “Dirty Sneaky Thief.” And he said, “You won’t be Dirty Sneaky Thief anymore, but you will be a man governed by God, Israel, a man of God.”

He was brought to the end of himself, but he was brought to the beginning of a whole new dimension of life. What a glorious day of victory that was for Jacob, when he was brought to the end of himself. The end of his natural cunning craftiness, and he turned his life over to God, and he became from that point, a man governed by God. So, the place of defeat was actually the place of the beginning of a life of victory.

As we so often discover in ourselves, the place where we give up, where we are forced to give up, where we despair ourselves of ever coming out of it, “This is it. I’ve had it. This is the end, and I just give up.” That is the place where God then has the opportunities of working. It’s not a scripture; it’s a poem. But it has so much truth in it, it could be a scripture, and that is, “Man’s extremities are God’s opportunities.” When I come to the extremity of my own self and I can’t go any further, that is the place that God has the opportunity to work in my life. And I find that God often brings me to that place in order that He might work.

Now, because of my nature, God often has to bring me to that place before He can work. Because He knows that I am basically a pretty self-confident person. Feel that I can handle a situation. And if He let me just go ahead and handle it, then I would say, “Well, I faced that.” But I, you know, I just set myself and gritted my teeth and said, “I’m gonna make it, you know. And I went through.” And God knows I’m that kind of a person. I’ll try and go through. And so God lets me try and try and try until I’m beat, until I come to the end of myself, and I say, “God, I can’t go through. I’ve had it.” And then God opens the door. I say, “Oh God, why am I so stupid? Why did I wait so long? Why did I go through so much suffering before just turning it over to you?”

You see, the place of our defeat is often the place of the greatest victory, because we come to the end of ourselves and we turn it over to God at that point. So many people, when they get to that place, “At last, I’ve had it. This is the end.” No, it’s the beginning of a whole new experience, the experience of God’s power working in your life.

So, Paul came to that place, and Paul’s the same kind of guy. He was the kind of guy, “Hey, let’s go for it,” you know. A will that wouldn’t quit. So God brought him to the despairing of life. “I was pressed beyond my measure, beyond my strength, so that I despaired of life. I thought, ‘This is it.’ And we had the sentence of death in ourselves, that we should not trust ourselves.” And that is always the purpose for God bringing you to the end of yourself, is that you won’t trust yourself, but you’ll learn to trust in God who can raise the dead.

Who delivered us from so great a death, and doth deliver us: in whom we trust that he will yet deliver us ( 2Co 1:10 );

The past, present, future. “He did deliver us. Right now He is continuing to deliver us, and I just trust He is going to deliver us.” You see, the future victories are assured by the past victories. God’s faithfulness in the past is a testimony to me of His continued faithfulness in the future. God was faithful; He delivered me. God is faithful; He is delivering me. And thus, my faith and trust grows, and I know that God will be faithful, and shall deliver me. The past becomes a prophesy of the future and the basis for my trust and faith for the future.

Ye also helping together by prayer for us ( 2Co 1:11 ),

And so Paul is acknowledging his gratefulness to them because their prayers had an important part in that work of God.

that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf ( 2Co 1:11 ).

So I thank you for your prayers and your gifts for us.

For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation [manner of life] in the world, and more abundantly to youward ( 2Co 1:12 ).

So, Paul describes the way he lived with them and before them. It was in simplicity and godly sincerity. And that should be the case of every minister of God. That they learn to live a simple life in all sincerity before people. That they not be caught up with fancy clothes and fancy fashions and high-fashioned or high-life kind of a thing, but they live a simple life. And also that they live a very sincere life, that they are not one thing in the pulpit and they preach one thing, and live another. But their life is sincere before the people, and they are the same out of the pulpit as they are in the pulpit. They’re the same in the home as they are in the church, a life of sincerity.

Of course, you know the origin of that word sincere in English. It comes from Latin sini cere, and literally, it means without wax. Now, of course, in the time of Rome and the Roman kingdom, because people didn’t have much to do there were a lot of men who just sat around and chiseled on marble and made statues, bust, and so forth of different persons. And if you look at the work of these artists, it’s remarkable. It’s really outstanding. I’ve been through the museum in Greece and in Rome, and have seen a lot of the work that goes back to that period. But you know, even an artist can sometimes make a mistake. And you might be trying to get just the right curve on the nose and the hammer slip, and wham; the nose pops off of this bit of marble. Well, these fellas became very clever. They had learned how to take wax and mix it with marble to where it looked just like marble. And so, they would patch up this broken nose with wax. And you would buy this beautiful statue, not knowing that the nose was wax. And come summertime, on those hot days, you’d walk into your family room and look at your beautiful statue that you’ve paid so much for, and the nose had melted and run down the face. And so the word sincerity, without wax.

What you see is what you get. That you are the same, that you live a very sincere life. And thus, Paul expressed his life, his manner of living before them in simplicity and godly sincerity, not in fleshly wisdom, but by the grace of God.

For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end ( 2Co 1:13 );

In other words, “I’m not two-faced; I’m just straight. And the things I write to you, I’m not thinking something else. There isn’t a double meaning in what I am saying.”

I had a woman in the church that I pastored one time that was always looking for a secondary meaning. And she would call me up on the phone on a Monday morning, and she would say, “Now Pastor Smith, last night when you said ‘good night’ to me, what did you really mean by that?” And always, you know, “What do you really mean? What are you really trying to say to me?” Well, for one thing, I’m too stupid to, you know, have hidden kind of cryptic messages in what I say. I say what I mean, and I mean what I say.

And so, Paul is declaring the same thing about himself, “What I acknowledge to you is the same. You know, it’s what you read and acknowledge. I don’t have any other writing, that’s what I feel towards you, that’s what it is.”

As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus. And in this confidence I was minded to come unto you before, that ye might have a second benefit ( 2Co 1:14-15 );

Now, “I really intended to come.” What Paul had said, he had written earlier and said he was coming to them, and then he didn’t show up. And so, those detractors of Paul were saying, “Oh, the guy’s fickle. You can’t take him for his word. He just said that, but he really didn’t mean it.” And so Paul here is bearing witness to the fact that he was sincere when he wrote the things and acknowledged the things, that’s what he was intending to do. He was sincere in it. “And I was intending to come unto you.”

And to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judea ( 2Co 1:16 ).

I was, really. That was what I had in mind.

When I therefore was thus minded, did I use lightness? ( 2Co 1:17 )

Or the Greek word is fickleness. Was I fickle when I said that?

or the things that I purpose, do I purpose according to the flesh, that with me there should be yea, yea, and nay, nay? ( 2Co 1:17 )

He says “yes,” but he really means “no.” He says “no,” but he really means “yes.” Now Jesus said, “Let your yes be yes and let your no be no. Be a man of your word” ( Mat 5:37 ). They were accusing Paul of violating this. “He is not a man of his word. He said he was going to come; he didn’t come. He never intended to come in the first place, you see.” And they were using the fact that he didn’t show up as a tool against him. But Paul is saying, “Hey, I was sincere. I’m not fickle.”

But as God is true, our word toward you was not yea and nay ( 2Co 1:18 ).

“I was really intending to do it; it was in my mind to do.”

For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus ( 2Co 1:19 ),

So Timothy was there, and Silvanus was with Paul when he first preached in Corinth.

was not yea and nay, but in him was yea ( 2Co 1:19 ).

The gospel that we preached was a positive gospel. It was straightforward. It wasn’t a two-faced thing. And then he declares,

For all the promises of God in him are yea ( 2Co 1:20 ),

In other words, “All of the promises of God to us have been fulfilled in Jesus.”

and in him Amen, unto the glory of God by us ( 2Co 1:20 ).

Jesus is the assurance to us that God’s promises are all true. And all of God’s promises to you are wrapped up in Christ. God has promised to give you life, that life that is in Jesus. This is the record God has given to us eternal life, and this life is in the Son. God has promised to give you peace, but that peace is in Jesus. God has promised mercies to you, but those mercies are coming to you in Jesus. All of the promises in Him are yes, or are fulfilled in Him to us, and the fact that God sent His Son is the assurance to us that God is going to keep all of His word and all of His promises that He has made to us of that eternal kingdom and the glory that we shall share with Him, world without end. Jesus is the affirmation to you that God has meant what He said and that He will keep all of the promises that He has made of the coming kingdom and the glory of that kingdom that shall be yours when you live with Him in His kingdom forever.

So, Paul is declaring here, Jesus, the assurance. He is the yes of God to us.

Now he who has stablisheth us with you in Christ, and hath anointed us, is God ( 2Co 1:21 );

It is God’s work. Paul is acknowledging the One that has established us with you in Christ and has anointed our lives.

Who hath also sealed us, and given the earnest of the Spirit in our hearts ( 2Co 1:22 ).

The earnest, the word there is a Greek word, which is like our word deposit or down payment. Paul tells us in Ephesians chapter 1 that God has given to us, “He has sealed us with the Holy Spirit, which is the earnest of our inheritance until the redemption of the purchased possession” ( Eph 1:13-14 ). God has purchased you that you might be His forever, that you might share in the glory of His eternal kingdom.

Now, to show you that He is sincere, He has given you a down payment. “Yes, I really intend to complete my redemption of you. To show you that I am sincere, I’ll give you a deposit, a down payment: the Holy Spirit, sealed. Sealed with the Holy Spirit.” Of course, the idea of the seal was a stamp of ownership. “You’re mine. I claim you. Here’s the down payment, and one day I’ll redeem your body and bring you into glory. But in the meantime, I’m sincere. Here’s the Holy Spirit to prove My sincerity. He is the earnest.” And so, God has given to us the Spirit, sealed us, given us the earnest of the Spirit in our hearts.

Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth ( 2Co 1:23 ).

The first word that Paul got back from Corinth wasn’t so encouraging. And he was upset, and was going to come and just take off into them, you know, just really go at it as the natural man would. And he was patient, waiting to hear the full word from Titus before coming. And so, “It was really to spare you that I didn’t come.”

Not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand ( 2Co 1:24 ).

Paul’s glory is additive. “I didn’t want to come and have dominion over you.” There are many people, many pastors today that want to have dominion over the people. “Now don’t you dare go to another fellowship. Don’t you dare do this or that.” And they want to have dominion over the people. Paul said, “I don’t want to have dominion over your faith. I want to just share in the joys. Great position to be in, for by faith you stand. I just want to help you to experience the full joy in the Lord.”

I was in a church for so many years where they exercised dominion, that I was almost afraid of going to another church. I’d surely, you know . . . “Well, if you go to another church, you pray the rapture doesn’t happen while you’re there. Because they’re not as spiritual or righteous or all as we are, you know.” And it was terrible to feel so bound. And that’s why I think that I’ve always ministered with such liberty. I’ve always felt that if you have to tie someone to keep them, you don’t have them anyhow. You better let them go than have them there screaming because of their bondage.

“

Fuente: Through the Bible Commentary

2Co 1:1. Paul, an apostle of Jesus Christ by the will of God,

Paul is very careful to remind the Corinthians of that fact, since some of them had gone the length of denying his apostleship altogether.

2Co 1:1. And Timothy our brother,

Whom, in all humility, he associates with himself, although he was a younger man, of far less consequence; but Paul loved him very much, and therefore he put his name at the beginning of this Epistle side by side with his own: and Timothy our brother,

2Co 1:1-2. Unto the church of God which is at Corinth, with all the saints which are in all Achaia: grace be to you and peace from God our Father, and from the Lord Jesus Christ.

Christianity is a religion of benedictions. Whereas worldly people often use the language of courtesy towards one another without meaning what they say, the saints of God put a fullness of meaning into their expressions, and really wish every good thing to those to whom they write. Grace be to you. That comes first, and then peace follows. Peace without grace is a very dangerous possession; but a peace that grows out of the possession of grace is a gracious peace, and will lead to the peace of glory ere long. This grace and peace are to come from God our Father, and from the Lord Jesus Christ. There is no grace for us apart from the Lord Jesus Christ; and though the Father is full of love, and will give grace and peace to his people, yet the Lord Jesus Christ must always be the channel through which these incomparable favors must flow to them.

2Co 1:3-4. Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.

Nothing less, then, shall be given to the tried people of God than that same comfort which was enjoyed by the apostle Paul; it shall be shared by all who are resting where Paul rested.

2Co 1:5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.

The apostles were the most tried, but they were the most comforted. They had to stand the brunt of the battle, but the Lord was their strength in a very special sense. Observe the balance in this verse: as the sufferings, so our consolation; and as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. With little trial, we may expect little comfort. It is better to leave the whole matter entirely with God, or else we might almost desire to be digged about by the spade of affliction, that we might receive more of the living waters of consolation.

2Co 1:6. And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation.

That, is the grand object of Christians, to live for others. When God has helped us to receive both our comforts and our sorrows as matters of trust that we are to take care of for the benefit of our fellow-Christians, then have we learned the lesson which Christ would teach us by them.

2Co 1:7. And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation.

How these things are put together! God does not call his people to the one without the other, no consolation without affliction; and, blessed be his name, no affliction without consolation!

2Co 1:8. For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life:

Why would Paul have them know this but that they might understand that he had to suffer as they did, and even more. Sometimes, Gods people are apt to think that their ministers are not cast down as they themselves are. They look upon them as a sort of superior order of beings who have no doubts and fears, no want of strength, no despair; but that is an idle fiction, and the sooner it is gone from our minds, the better; for those who lead the people of God will rather have more afflictions than less. Seeing that they need more instruction than others need, and that instruction usually comes with the rod, in all probability they will have more of the rod than others will. Paul, therefore, is anxious that the Corinthians should know in what seas of trouble he had to swim.

2Co 1:9-10. But we had the sentence of death in ourselves, that we: should not trust in ourselves, but in God which raiseth the dead: who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us;

It is supposed by some that the apostle was in danger of being put to death in some extraordinary way, perhaps by wild beasts in the amphitheatre. We know that he speaks of having fought with beasts at Ephesus; we cannot tell whether there is here any allusion to that trial, or what it was; but it was evidently some death which, to the apostle, seemed to be exceedingly terrible; and when he was delivered from it, it was like a resurrection. He speaks of it as having been wrought by God that raiseth the dead; and he puts down this deliverance, together with some other of which he was at that very time the subject, and doth deliver, and upon these experiences he builds his expectation that God will yet deliver.

2Co 1:11. Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf.

When many pray, after the blessings is received, many will give thanks. Paul rejoices to have been the object of interest to a large number of Christians everywhere in the time of his great peril; and when he escaped, he believed he would still be the object of their interest, and that there would be more prayer in the world, and more praise, too, because of the dangers from which God had delivered him. It is worth while for any of us to be in sore sickness, or in great straits, if thereby the quantity of prayer and praise in the world shall be increased to Gods glory.

2Co 1:12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.

For to them he had been specially particular, that in no point they should speak of him as having used the wisdom of words. Among them, he determined not to know anything save Jesus Christ and him crucified; to them, he was like the nurse who administers milk to babes.

2Co 1:13-14. For we write none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the end; as also ye have acknowledged us in part,

Some of them disputed his apostleship; but most of them did not,

2Co 1:14. That, we are your rejoicing, even as ye also are ours in the day of the Lord Jesus.

What a happy condition of things it is when the teacher and the taught mutually rejoice in each other; when the teacher is the joy of the flock, and when he can rejoice in his people! This is profitable to all; but when there are discards, and fault-findings, and the like, this is neither glorifying to God nor profitable to the people.

2Co 1:15-17. And in this confidence I was minded to come unto you before, that ye might have a second benefit; and to pass by you into Macedonia, and to come again out of Macedonia unto you, and of you to be brought on my way toward Judaea. When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay?

There were some in the church at Corinth who said, He promised to come and see us, but he did not keep his word. They declared that his promise could not be depended upon, and that he very easily changed his mind. Now, the apostle had done nothing of the kind; he had solid reasons for his change of purpose, and reasons full of love to them; but they misrepresented him. Do not, my dear friends, count the fiery trial of misrepresentation to be any strange thing. Even some of those whom you have loved, and for who you have been willing to lay down your lives, will turn against you; it is no new thing that they should do so. They may catch up anything which you have done in the simplicity of your heart, and turn it against you. Whenever they do so, I say again, do not think that any strange thing has happened unto you; it happened to Paul, then why should not you have a similar experience?

2Co 1:18-20. But as God is true, our word toward you was not yea and nay. For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.

Paul loved to turn from some lower subject to his Lord. When he wrote the words, yea and nay, they suggested to him the perfect constancy of the love of Christ, and thankfulness for his faithful promises; so, as the thought came into his mind, he could do no other than put it into the Epistle he was writing, for he never missed an opportunity of praising the Lord Jesus Christ. I wish we could all imitate him, in this respect, far more than we have ever done; for, our Saviour is worthy of all the praise we can ever give him, and more, too.

Fuente: Spurgeon’s Verse Expositions of the Bible

2Co 1:1. , Paul) While Paul repeats his admonitions, he shows his apostolic love and , fatherly affection to the Corinthians, who had been dutifully [devoutly] affected by the severity of his former epistle; and for the rest, as he had written therein about the affairs of the Corinthians, so he now writes about his own, but with a constant regard to the spiritual benefit of the Corinthians. But the thread and connection of the whole epistle is historical; other topics are introduced as digressions. See the leading points, at 2Co 1:8; 2Co 1:15; 2Co 2:1; 2Co 2:12-13; 2Co 7:5; 2Co 8:1; 2Co 10:1; 2Co 13:1, concerning the past, present, and future. Whence we have this connected view [synopsis] of the epistle. There is in it-

I.The Inscription, 2Co 1:1-2.

II.The Discussion [handling of his subject.]

1.We were greatly pressed in Asia:

but God consoled us:

for we act with sincerity of mind; even in this that I have not already come to you, who are in propriety bound to obey me, 2Co 3:1 to 2Co 2:11.

2.I hastened from Troas to Macedonia, which is near you:

keeping pace with the progress of the Gospel, whose glorious ministry we worthily perform, 2Co 2:12 to 2Co 7:1.

3.In Macedonia I received joyful tidings of you, 2Co 7:2-16.

4.In this journey I became acquainted with the liberality of the Macedonians. Wherefore it becomes you to follow that example, 2Co 8:1 to 2Co 9:15.

5.I am on my way to you, armed with the power of Christ. Therefore obey, 2Co 10:1 to 2Co 13:10.

III.The Conclusion, 2Co 13:11-13.

, Timothy, our brother) When Paul writes to Timothy himself, he calls him son; when writing of him to the Corinthians and others, he calls him brother.- , to the Church of God) This has the force of a synonym with the word saints, which follows.

Fuente: Gnomon of the New Testament

2Co 1:1

2Co 1:1

Paul, an apostle of Christ Jesus-This is Pauls title of authority, and in all his epistles but five he uses it. To the Philippians he uses only the servants of Christ Jesus for himself and Timothy. To the Thessalonians there is no title of authority given. To Philemon he calls himself a prisoner of Christ Jesus. If there is any question of his authority he lays strong emphasis on his apostleship. Jesus chose twelve, whom also he named apostles. (Luk 6:13). They were sent forth by Jesus on the business of the kingdom. Though not one of the twelve, Paul was chosen and sent by Jesus Christ no less than they. (Act 9:15-16; Act 22:14-15; Act 26:16-18; Gal 1:1). On this he insists with great emphasis. In the Corinthian church certain evil workers had been opposing. He calls them false apostles, deceitful workers, fashioning themselves into apostles of Christ. (2Co 11:13).

through the will of God,-Because of these false apostles he lays great stress on his credentials. He is an apostle of Christ, not self-appointed, but under Gods appointment.

and Timothy our brother,-In these introductory phrases Paul unites with his own name that of Timothy. [Of all Pauls fellow laborers Timothy was the most precious to his heart. It was under the preaching of Paul that he became a Christian and soon became active in the Lords work, so that a few years later when Paul was on his second missionary journey and again visited Lystra he found him well reported of by the brethren. (Act 16:2). Already the voice of prophecy had indicated that he was destined to special service. (1Ti 1:18; 1Ti 4:14). Paul therefore determined to take him with him, and since then he had been Pauls closest companion. By his own presence and preaching he had aided in establishing the church at Corinth. He was with Paul at Ephesus, whence he was sent to Corinth to correct abuses there (1Co 4:17), yet for some reason there was a possibility that he might not reach there (1Co 16:10); but in any event he was with Paul in Macedonia when this epistle was written. He had ability, vigor, and moral courage. His sincerity and sympathy won the affection of Paul, who calls him my true child in faith (1Ti 1:2); and testifies that his service had been as a child serveth a father, so he served with me in furtherance of the gospel (Php 2:22).]

unto the church of God which is at Corinth,-The church as God ordained it is a company of obedient believers bound together by faith in Jesus Christ to encourage and strengthen each other, and spread the gospel through the world. A common faith in Christ is the strongest and most permanent bond of union among men. The mission of the church on earth is to unite the believers in Christ in one body, each member seeking his own highest good in promoting the good of others, and the crowning glory of God in saving sinners.

with all the saints-All Christians are called saints, or sanctified ones, in that they are all set apart to the service of God. The church at Corinth were all addressed as saints, although some of them were unworthy. There are degrees of sanctification, just as there are degrees of Christian knowledge and fidelity to Christ. The growth in sanctification and holiness is to be attained by a study of, and obedience to, the word of God. An increase in knowledge and fidelity is to be gained by a constant and persistent study of Gods will and a daily effort to bring oneself into obedience to that will.

that are in the whole of Achaia:-[One of Pauls methods in his evangelistic work was to reach the surrounding country from some city as a strategic center. As early as A.D. 48, at Antioch in Pisidia, on his first missionary tour, it is said: The word of the Lord was spread abroad throughout all the region. (Act 13:49). Doubtless all Achaia in a similar way heard the word of the Lord, resulting in many becoming Christians. There were Christians at Athens (Act 17:34), and at Cenchreae (Rom 16:1). Although the epistle is addressed to the church at Corinth, Paul includes in the salutation all the Christians in the province of which Corinth was the capital. They were certainly associated with the brethren in Corinth in some intimate way and must have known something of the difficulties that had arisen there.]

Fuente: Old and New Testaments Restoration Commentary

The second letter to the Corinthians was evidently the outcome of the first. The apostle opened with the usual introduction, laying emphasis on his apostleship by the will of God, coupled with the salutation of grace. He wrote of a great trouble through which he had passed, and rejoiced in the comfort that had come to him, and, still more, in the ability to comfort others that had come to him from his experience.

Speaking of God as the “God of comfort,” he said that experience of divine comfort in affliction enables us to comfort others. He tenderly recognized the aid afforded him by the prayers of the Corinthians, speaking of his deliverance as their gift to him.

It is evident that some in Corinth had charged him with fickleness of purpose in that he had not come to them as he had intimated he would do. Against this charge he now vindicated himself. He told them why he had not come to them. It was out of love for them; he wanted to spare them, and called God as witness. Yet immediately the apostle is careful to say that he had no lordship over their faith, that his only purpose was to minister to their joy, and that their standing was in faith, not in anything that he might say or do.

Fuente: An Exposition on the Whole Bible

THE SECOND EPISTLE TO THE CORINTHIANS

—-

1:1, 2 THE APOSTOLIC SALUTATION

Paul, a divinely chosen Apostle, and Timothy our brother, give Christian greeting to the Corinthian Church and to the Christians near it.

1Paul, an Apostle by divine appointment, and Timothy whom ye all know, give greeting to the body of Corinthian Christians and to all Christians in the Province. 2May the free and unmerited favour of God be yours, and the peace which this favour brings! May our Heavenly Father and the Lord Jesus Christ grant them to you!

The Salutation has the usual three parts; the writer, those addressed, and the greeting.

1. . St Paul states his own claim to be heard before mentioning Timothy, who is and not . Vos Corinthii mihi debetis obedire, et falsos apostolos respuere, quia sum Paulus apostolus Jesu Christi, id est mirabilis legatus Salvatoris Regis. Apostolus sum, non usurpative, sed per voluntatem Dei Patris. Pseudo autem, apostoli, nec a Christo sunt missi, nec per Dei voluntatem venerunt. Ideoque respuendi sunt (Herveius Burgidolensis).

In nearly all his letters, including the Pastorals, St Paul introduces himself as an Apostle, with or without further description; and here, as in Php 1:1 and Col 1:1, he is careful not to give to Timothy the title of . Cf. the opening words of 1 and 2 Thess., Phil., and Philemon. We find the same feature in 1 and 2 Pet. The amplification, , is specially in point in Epistles in which he has to contend with the opposition of false teachers, some of whom claimed to have a better right to the title of Apostle than he had (Batiffol, Primitive Catholicism, p. 42). We find it in 1 Cor., Eph., Col., 2 Tim.; and in Gal 1:1 the fact that his Apostleship is of God and not of man is still more clearly stated. It did not come to him in the ordinary course of events, but by a definite Divine decree.

. He is mentioned, like Sosthenes in 1 Cor. to show that what St Paul sends by Apostolic authority has the approval of one who can regard these matters from the Corinthians own point of view, as a fellow-Christian, without authority over them (1:19; Act 18:5). The Apostle might be prejudiced by his high position; Timothy is influenced simply by his brotherly affection. He agrees with me in what I have to say to you. Timothy is joined with Paul in the addresses of five other Epistles (1 and 2 Thess., Phil., Col., Philemon) and is mentioned at the close of two others (1Co 16:10; Rom 16:21; cf. Heb 13:23).* He was converted by St Paul at Lystra during the First Missionary journey, and afterwards seems to have been more often with the Apostle than not. Very possibly he was the Apostles amanuensis for some of the Epistles; but this does not follow from his being included in the Salutations: Tertius (Rom 16:2) is not mentioned in the address of that Epistle. But, whether or no he acted as scribe, it is not likely that Timothy here, or Sosthenes in 1 Cor., or Silvanus and Timothy in 1 and 2 Thess., had much to do with the composition. Whoever acted as amanuensis may have made an occasional suggestion; but in every case we may be sure that the letter is St Pauls and not a joint production. St Paul had been anxious about the reception which Timothy would have at Corinth (1Co 16:10), and here he shows how highly he thinks of Timothy. But nowhere in 2 Cor. does he say anything about Timothys reception at Corinth. Either Timothy never reached Corinth (Lightfoot, Bibl. Essays, p. 220), or (more probably) he was so badly received that St Paul does not think it wise, after the submission of the Corinthians, to recall Timothys ill-success in trying to induce them to submit (K. Lake, Earlier Epistles of St Paul, p. 134; Paley, Horae Paulinae, IV.). What is certain is that the mission of Timothy to Corinth, whether carried out or not, is done with when 2 Cor. was written. There is no need to mention it. (Redlich, S. Paul and his Companions, p. 279.)

. This does not mean my spiritual brother; Timothy was St Pauls spiritual son (1Ti 1:2; 2Ti 1:2); nor does it mean (Rom 16:21). It means one of the brethren, a member of the Christian Society. Deissmann (Bible Studies, pp. 87, 88, Light from the Anc. East, pp. 96, 107, 227) has shown from papyri that was used of members of pagan brotherhoods. While the Master was with them, Christs adherents were described in their relation to Him; they were His disciples: in the Gospels, occurs more than 230 times. After His presence had ceased to be visible they were described in their relation to one another as brethren, and in relation to their calling as saints: in the Epistles, nowhere occurs; its place is taken by and . In Acts all terms are found.

. . Having reminded them of his high authority as an Apostle of Christ Jesus, he at the same time reminds them of their own high position as the Church of God. In both cases the genitive is possessive. The Society of which they are members has as its Founder and Ruler the Creator of the world and the Father of all mankind. St Paul is not hinting that in Corinth there is an ecclesia which is not of God. Rather, as Theodoret suggests, by reminding them of their Lord and Benefactor, he is once more warning them against divisions – : what God has founded as one body they must not divide. It is probable that, wherever he uses this phrase, is not a mere otiose amplification, but always has point (1Th 2:14; 2Th 1:4; 1Co 1:2, 1Co 1:10:32, 1Co 1:11:16, 1Co 1:22, 1Co 1:15:9; Gal 1:13; 1Ti 3:5 without articles). Everywhere else in this Epistle we have in the plur., showing that local Churches are meant (8:1, 18, 19, 23, 24, 11:8, 28, 12:13); and here is expressly limited to Corinth; so that nowhere in the letter is the Church as a whole mentioned. In Rom 16:16 we have all . , an expression which occurs nowhere else in N.T. In Act 20:28 both reading and interpretation are doubtful. In LXX we have and other expressions which show that the is a religious one. There is no instance of being used of religious assemblies among the heathen. The implies that the Church was now established in Corinth (Act 13:1; cf. 5:17, 14:13, 28:17); it had ceased to be a congregation of hearers.

We can draw no reasonable inference as to change in the Apostles feelings from the brevity of the description of the Church in Corinth here when compared with that in 1Co 1:2.

. . . . With all the saints which are in the whole of Achaia. All Christians are holy in virtue, not of their lives, but of their calling; they are set apart in a holy Society as servants and sons of the Holy God. Chrysostom thinks that St Paul addresses all, because all alike need correction. In Thess. he does not include all in Macedonia, nor in Rom. all in Italy. Achaia may be used loosely for the district of which Corinth was the chief city. St Paul does not mention other Churches in Achaia (contrast Gal 1:2), and therefore we can hardly regard this as a circular letter. But there were Christians in Athens and Cenchreae, and probably in other places near Corinth, and the Apostle includes all of them in the address. We may perhaps, with Lietzmann, regard this as the germ of the later Metropolitan constitution. See on 1Co 1:2. The Corinthians were apt to be exclusive and to plume themselves upon a supposed superiority. St Paul may be reminding them that they are not the whole Church (1Co 14:36), even in Achaia; at any rate he lets Christians outside Corinth know that they are not forgotten. The whole of Greece may possibly be included.

( B M P 17) rather than (A D E G K L, Latt. Copt. Arm. Aeth. Goth.). F, f omit. In the best texts of the earlier Epp. (1 and 2 Thess. Gal.) always . ; in the later Epp. (Phil. Eph. Col. Philem, 1 and 2 Tim.) almost always . . In the intermediate Epp. (1 and 2 Cor. Rom.) the readings vary, and St Pauls usage may have varied. While was a title, it was naturally placed after , which was always a name. But became a name, and then the two words in either order, became a name. See on Rom 1:1, and Sanday, Bampton Lectures, p. 289.

2. . . So in all the Pauline Epp. (except 1 and 2 Tim.) and in 1 and 2 Pet. In N.T., peace probably has much the same meaning as in Jewish salutations,-freedom from external enmity and internal distraction. The two Apostles naturally retain the impressive term traditional with their countrymen, but they subordinate it to the term grace, which looked back from the gift to the Giver, and which the Gospel had clothed with special significance. This subordination is marked not only by the order, but by the collocation of , which invariably precedes (Hort on 1Pe 1:2; see on 1Co 1:3). It is the grace which produces the peace, In 2 Macc. 1:1 we have , and in 2 Macc. 1:10, 9:19, we have the frequent combination . , which is found in the oldest Greek letter known to us, 4th cent. b.c.. (Deissmann, Light from Anc. East, p. 149). See J. A. Robinson (Eph. pp. 221 f.) on in Bibl. Grk., and G. Milligan (Thess. p. 127f.) on St Pauls use of current epistolary forms and phrases.

. . As at the beginning of the earliest book in N.T. (1Th 1:1) we find the notable phrase God the Father, so here we find Christ called Lord, the usual title of God, and we find Christ linked with God the Father under one preposition, which shows that the Apostle regards the two as on an equality. In the appellation Father we have already the first beginning-may we not say the first decisive step, which potentially contains the rest?-of the doctrine of the Trinity The striking thing about it is that the Son already holds a place beside the Father (Sanday, Outlines of the Life of Christ, p. 218). It is well known that the phrase God the Father is especially common in these opening salutations. We cannot think that it is a new coinage of St Paul. It comes to his pen quite naturally, and not as thought it needed any explanation. We may safely set it down as part of the general vocabulary of Christians. Its occurrence in Q is proof that it was familiar in circles far removed from Pauline influence (Christ in Recent Research, p. 131). It is not probable that the Spirit is omitted because eo templore nullus errabat de Spiritu. St Paul is not consciously teaching Trinitarian doctrine; he uses language which indicates, without his intending it, how much he held of that doctrine. Cf. 13:13.

This Salutation exhibits undoubted resemblances in form to secular letters that have come down to us from the same period. But the differences are greater, and that in three respects. There is the firm assertion of Apostolic authority, the clear indication that those whom he addresses are not ordinary people but a consecrated society, and the spiritual character of the good wishes which he sends them. Comparison with a letter from some religious official, addressed to those who had been initiated into one of the Mysteries, if we did but possess such, would be of great interest.

The Thanksgiving which follows the Salutation, in accordance with St Pauls almost invariable practice, is also a common feature in secular letters; cf. 2 Macc. 9:20. Deissmann (Light from Anc. East, p. 168) gives a close parallel to this one in a letter from Apion, an Egyptian soldier, to his father, 2nd cent. a.d. After the usual greeting and good wishes he says: I thank the Lord Serapis, that, when I was near being drowned in the sea, he saved me straightway- , . See also Bibelstudien, p. 210, an example not given in Bible Studies. St Paul usually thanks God for some grace bestowed on those whom he addresses, and hence his omission of the Thanksgiving in the stern letter to the Galatians; here and in 1Ti 1:12 he gives thanks for benefits bestowed on himself. But his readers are not forgotten (vv. 6, 7); it is largely on their account that he is so thankful. The Thanksgiving is in two parts; for Divine Comfort (3-7) and for Divine Deliverance (8-11).

1:3-11 PREAMBLE OF THANKSGIVING AND HOPE

I bless God for the recovery and comfort which enables us to recover and comfort the fallen and distressed.

3 Blessed be the God and Father of our Lord Jesus Christ,-the Father who is full of compassion and the God who is the Source of all comfort. 4 Blessed be He, for He ever comforts us all through our affliction, and He does this as a lesson to us how to comfort other people in any kind of affliction whether of body or soul, viz. by using the same way of comforting that God uses with us. 5 For if, through our intimate union with the Christ, we have an abundant share of His sufferings, to just the same extent, through His merciful mediation, we can draw upon an abundant fund of comfort. 6 So then, whatever happens to us, you reap an advantage: for, if we receive afflictions, it is to bring comfort and spiritual well-being to you; and if we receive comforting in our afflictions, our comforting is for your benefit, for God makes it effective to you when you courageously accept the same kind of sufferings as He lays upon us. And our confidence in your future is too well founded to be shaken, 7because we know well that, as surely as you share our sufferings, so surely do you share our comfort.

8 When I speak of our sufferings, I mean something very real. I do not wish you, my Brothers, to be in any uncertainty about that. Affliction so intense came upon us in Asia that it prostrated us beyond all power of endurance; so much so that we despaired of preserving even life. 9 Indeed, when we asked within ourselves, whether it was to be life or death for us, our own presentiment said Death,-a presentiment which God sent to teach us not to rely any more on our powers, but on Him who not only can rescue from death but restores the dead to life. 10 Of course He can do both; for it was He who delivered us out of such imminent peril of death and will do so again; and it is on Him that we have set our hope that He will continue to deliver us, 11 while you also join in helping on our behalf by your intercessions for us. And the blessed result of this will be that from many uplifted faces thanksgivings on our behalf will be offered by many for the mercy which has been shown to us.

As in Eph 1:3-14 (see Westcott), the rhythmical flow of the passage will be felt, if it is read according to the balance of the clauses, which is very marked in the first half.

,

,

,

.

,

.

, ,

, .

3. . . . The AV is inconsistent here in separating from . .., while in 11:31, as in Eph 1:3. and 1Pe 1:3, it takes both nominatives with the following genitive; Blessed be the God and Father of our Lord Jesus Christ. The latter is probably right, in accordance with 1Co 15:24; Eph 1:17; Rev 1:6, Rev 1:3:12; Mar 15:34; Joh 20:17. If St Paul had meant to be separated from , he would probably have written , as in Rom 1:8; Php 1:3; Phm 1:4. It is remarkable that the Apostles Paul, Peter, and John, while thinking of Christ as God and giving Him Divine attributes, do not shrink from saying that God is not only Christs Father but also His God. Benedictus Deus, qui Christum secundum humanitatem creavit et secundum divinitatem genuit, atque ita est Deus et Pater ejus (Herveius). God who is also Father of our Lord Jesus Christ is a possible translation, in accordance with Col 1:3; God the Father of our Lord Jesus Christ; but it is not the most natural rendering. See on Rom 15:6, and Hort on 1Pe 1:3.

occurs eight times in N.T., chiefly in Paul (11:31; Rom 1:25, Rom 1:9:5; Eph 1:3), and always of God. When human beings are called blessed, is used, but this occurs only in the Gospels. In a few passages in LXX (Deu 7:14; Rth 2:20; 1Sa 15:13, 1Sa 25:33), is used of men. The adjective implies that blessing ought to be given, the participle that it has been received. This difference is pointed out by Philo (De Migr. Abrah. 19); but it cannot be rigidly insisted upon in exegesis. In Dan. 3:52-56, and – are used indifferently of God, being more frequent (4 to 2) in LXX, and (4 to 2) in Theod. Grammatically, we may understand either () or . In Rom 1:25, is expressed, as also in 1Pe 4:11, which is not quite parallel; here, as in Eph 1:3 and 1Pe 1:3, we almost certainly have a wish: but in Eph 1:3 the Old Latin has benedictus est.

Eusebius (Praep. Evang. ix. 34) quotes from Eupolemus of Alexandria a letter from Surom (Hiram)* to Solomon which begins thus; . , , . .

. A translation of the Aramaic Maran (1Co 16:22) or Marana, and a continuation of the title by which the disciples commonly addressed the Master. Christ refers to Himself as (Mat 24:42; cf. 21:3). The general use of Maran after the Ascension is strong evidence for at least occasional use during our Lords ministry. See Bigg on 1Pe 1:3; Plummer, Luke, p. xxxi; Dalman, Words of Jesus, p. 328. It may be said with certainty that, at the time when Christianity originated, Lord was a divine predicate intelligible to the whole Eastern world. St Pauls confession of our Lord Jesus Christ was, like the complemental thought that the worshippers are the slaves of the Lord, understood in its full meaning by everyone in the Hellenistic East, and the adoption of the Christian term of worship was vastly facilitated in consequence (Deissmann, Light from Anc. East, p. 354). Lord or the Lord is very frequent as a name for Christ in 1 and 2 Thess., eight times without, and fourteen times with, the article. But this lofty title, so full of meaning in the Apostolic age, has become one of the most lifeless words in the Christian vocabulary (Kennedy on Php 2:2: with Klpper, Lipsius, and B. Weiss, he holds that is the Name above every name which God has given to Christ).

. . . . . The two genitives are probably not quite parallel, although Theodoret makes them so by rendering the first . The first is probably qualifying or descriptive; the Father who shows mercy, the merciful Father, as in . . (Eph 1:17), . (1Co 2:8), . (Act 7:2), and perhaps the difficult expressions, . and . . (Jam 1:17, Jam 2:1). But there is not much difference between the merciful Father and the Father from whom mercy flows. The plur. does not refer to separate merciful acts, Father of repeated compassions; it is a Hebraism, very frequent in LXX, even when combined with in the sing. (Psa_102 [103]:4; Is. 53:15; Isa_1 Macc. 3:44). In N.T., excepting Col 3:12, the plur. is invariable. Recte igitur non Pater judiciorum vel ultionum dicitur, sed Pater misericordiarum, quod miserendi causam et originem sumat ex proprio, judicandi vel ulciscendi magis ex nostro (S. Bernard, In Nativ. Dom. v. 3).

Theodorets explanation is right of the second genitive; the Supplier or Source of all comfort.* Vulg. has Deus totius consolationis, instead of omnis; and this has misled some commentators who interpret totius as meaning integrae or perfectae. In v. 4, in tota tribulatione ( ) might have been better than in omni tribulatione. The threefold , , , intensifies the idea of abundance; and the whole passage illustrates St Pauls fondness for alliteration, especially with the letter .

. The word occurs six times in these five verses, with four times. AV spoils the effect by wavering between consolation and comfort. Comfort for both substantive and verb preserves the effect. Vulg. also varies between consolatio and exhortatio, and between consolari and exhortare. The change to exhortatio and exhortare in vv. 4 and 6 confuses the Apostles meaning, and the double change in v. 4 causes great confusion.

4. Vulg. Qui consolatur nos in omni tribulatione nostra, ut possimus et ipsi consolari eos qui in omni pressura sunt, per exhortationem qua exhortamur et ipsi a Deo.

. Who continually comforts us; not once or twice, but always; the is without break (Chrys.); and it is supplied in various ways- vel per Scripturas, vel per alios sanctos, vel per occultam inspirationenem, vel per tribulationis allevationem (Herveius).

The need not be confined to Paul and Timothy, still less to Paul alone. It probably includes all missionaries, and perhaps indirectly all sufferers; Isa 40:1. It is unreasonable to suppose that St Paul always uses the Ist pers. plur. of himself in his Apostolic character, and the 1st pers. sing. when he speaks as a private individual; and it would be rash to assert that he never uses the plur. without including others; but the latter statement is nearer the truth than the former. He seems to use the 1st pers. plur. with varying degrees of plurality, from himself with one colleague to himself with all Christians or even all mankind; and he probably uses it sometimes of himself alone. Some elasticity may be allowed in this passage. Each case must be judged by its context. But we cannot be sure that, when he employs the plur. of himself, he is emphasizing his official authority, for Milligan (Thess. p. 131) has shown that this use of the plur. is found in the ordinary correspondence of the time, and also in inscriptions. In Epistles written without any associate (Gal. Rom. Eph. Past.), the sing. is dominant. In 2 Cor., the plur. is frequent, and sometimes changes rapidly with the sing. (1:13, 5:11, 7:2, 3, 4, 5, 6, 7, 12, 14, 9:4, 10:2, 8, 11:6, 21, 12:19, 20, 13:6-10). It is very unlikely that all the plurals are virtually singular and also official; but in 7:5 must mean St Paul only. See Lightfoot on 1Th 2:4.

. As in 7:4 and 1Th 3:7, the expresses the occasion on which the comfort is given; and the article indicates that the is regarded as a whole, in all our affliction, whereas means in every kind of affliction that can occur, whether of mind or body (Blass, Gram. d. N. T. Gr. 47. 9, p. 158). There is no exception on Gods side (Psa 94:19), and there must be none on ours. Both AV and RV. mark the difference by change from all to any. The change from to can hardly be marked in English without awkwardness: Latin versions make no change, and some Greek texts read for . (or ) is found in all Pauline groups, except the Pastorals. It is rare in class. Grk.,-perhaps never before Aristotle, and then always in the literal sense of crushing. In LXX it is very frequent, especially in Psalms and Isaiah. AV obliterates its frequency here by varying between tribulation and trouble (vv. 4, 7, 8) and affliction (2:4, 4:17, etc.). RV. has affliction always in 2 Cor., but in other Epistles has tribulation also: it retains tribulation always in Rev. and in the Gospels, except Joh 16:21, where anguish is retained. Vulg. usually has tribulatio, which is not classical, but sometimes has pressura: in v. 4 it has both, as if St Paul used two different words. In Col 1:24 it has passio.

… With the construction comp. 1Co 9:18. The teleological standpoint is Pauline: non sibi vivebat Apostolus, sed Ecclesiae (Calv.). Evangelists are comforted, not for any merit of their own, but in order that they may be able to comfort others. In missionary work sympathy is the great condition of success (1Co 9:22), and it was part of the training of the Apostles that they should need and receive comfort in order to know how to impart it; and the comfort is deliverance, not necessarily from the suffering, but from the anxiety which suffering brings. There is the assurance that sufferers are in the hands of a loving Father, and this assurance they can pass on to others in all their afflictions. But we need not confine to Apostles and missionaries; the words apply to all Christians. It is, however, exaggeration to say that only those who have received consolation know how to impart it.

It is not impossible that St Paul is here thinking of the affliction which the Corinthians had recently been experiencing in their agony of self-reproach and remorse when the severe letter of the Apostle and the remonstrances of Titus, who had brought the letter to them, had convinced them that they had treated their spiritual father abominably in listening to the misrepresentations and slanders of the Judaizing teachers and in rebelling against him. These emotional Greeks, as Titus had reported to St Paul, had been crushed by the thought of their own waywardness and ingratitude. The Apostle, hardly less emotional than themselves, longs to comfort them, and he knows how to do it. They, by their rebellion and maltreatment of him had taught his tender and affectionate heart what affliction, in one of its most intense forms, could be; and God had comforted him and sustained him in it all. Now he knows how to comfort them. The affliction had intensified Pauls capacity as a son of consolation (Massie, The Century Bible, p. 71).

. This kind of attraction is not common in N.T.; comp. , and , (Eph 1:6, Eph 4:1). In these cases it may be simplest to take as but in all of them the acc. is possible, as in Mar 10:38 and Joh 17:26; and in all five cases a substantive is followed by its cognate verb. Eph 1:19, , and 2:4, , , suggest the acc. rather than the dat. The attraction of the dat. is very rare, but we find it Psa 90:15; Hag 2:18.

For , C, Eus. Chrys. have . M, Hil. Ambr. omit . For , F has . Vulg. ins. before D E F G, Latt. (not r) ins. before . For , F has .

5. … Because just as the sufferings of the Messiah abound unto us, so through the Messiah our comfort also aboundeth. For see 1Th 2:4. The sufferings are those quas Christus prior pertulit et nobis perferendas reliquit (Herveius). The preachers of the Kingdom have to suffer persecution as He had (1Pe 4:13); but Chrys. gives too much meaning to , when he interprets it as meaning that Christs ministers suffer more than He did. The sufferings of the Messiah are those which He was destined to suffer, which . (see on Luk 24:26 and cf. Act 17:3; 2Co 4:10; Rom 6:5; Php 3:10, with Lightfoots note).* Sufferings endured for Christs sake is wrong as translation (cf. 4:11), and inadequate as exegesis. Sufferings which the glorified Christ suffers when His members suffer is questionable exegesis, which is not justified by the Apostles use of instead of as in Gal 6:17. It is the sufferings of the Messiah that he is pointing to, for his recent opponents were Jews. Moreover, . is necessary in the second clause, for not the historical Jesus who suffered is the Consoler, but the glorified Christ; and it would have marred the antithesis to have Jesus in the first clause and Christ in the second. In 4:10, he has Jesus in both clauses. In the background is the thought of the absolute unity between Christ and His members; and although we can hardly think of Him as still liable to suffering when His members suffer, yet their sufferings are a continuation of His, and they supplement His (Col 1:24) in the work of building up the Church. One purpose of His sufferings was to make men feel more certain of the love of God (Rom 8:32). Cf. 4:10; Rom 6:5, Rom 6:8:17; Php 3:10; Mat 20:22, Mat 20:25:40, 45). It is less likely that he is hinting at opponents who had said that his sufferings were richly deserved. So far as possible, he wishes to suppress all allusion to the unhappy past, and hence the obscure wording of this paragraph. What he desires to emphasize is the comfort which he and those who had opposed him now enjoy, owing to their submission. In N.T., is confined to the Pauline Epp., Heb. and 1 Pet. The change from plur. to sing. is effective; illa multa sunt, haec una, et tamen potior (Beng.). D E have to match .

. Cf. 9:8; Rom 5:15; Eph 1:8.

. Through the Messiah: it is through His instrumentality that the reconciliation between the Jew of Tarsus and his Jewish antagonists in Corinth, which has been such a comfort to both sides, has come about. This use of is freq. of the Son (1Co 8:6; Col 1:16; Heb 1:2), but it is also used of the Father (1Co 1:9; Rom 11:36; Heb 2:10), and therefore, as Chrys. remarks, is not derogatory to the Divinity of the Son. It is He who sends His Spirit to bring comfort. He has become (1Co 15:45).

. This does not mean the comfort which we give, but the comfort which we receive. After we may understand . St Paul and Timothy have received abundant comfort and have abundant comfort to impart.

D E F G 17, 37, Latt. Copt. ins. after . Vulg. omits before .

6. . But whether we be afflicted, it is for your comfort [and salvation]. How this is the case, has been shown in v. 4. The teachers sufferings and subsequent consolations have taught them how to comfort others; so that all their experiences, whether painful or pleasing, prove profitable to the Corinthians.

. We have between article and substantive twice in this verse. The arrangement is peculiar to Paul (7:7, 15, 8:13, 14, 12:19, 13:9, etc.). The alternatives, , are almost peculiar to Paul, and are very frequent in 1 and 2 Cor. Elsewhere in N.T., 1Pe 2:3 only.

. Or whether we be comforted, it is for your comfort, which is made effective in the endurance of the same sufferings which we also suffer; i.e. the comfort which their teachers receive overflows to them, when the sufferings of both are similar.

Are we to suppose that there had been persecution of the Christians at Corinth? The in 1Co 10:13 might mean that some who had refused to take part in idolatrous practices had been denounced as disloyal. But, if there is a reference to persecution at all, it is more probable that St Paul is thinking of the possibility of future trouble, as indicates. The fact that and are presents must not be pressed; they are timeless and refer to what is normal. St Paul expected further persecution for himself (v. 10): he would neither cease to preach, nor preach a rigid Gospel pleasing to Judaizers, nor preach an elastic Gospel pleasing to freethinking Hellenists and Gentiles.

. Lightfoot has sanctioned the view that the passive of does not occur in N.T. J. A. Robinson (Eph. p. 245) has given reasons for doubting this. The instances, with the exception of Jam 5:16, are all in Paul (4:12; 1Th 2:13; 2Th 2:7; Gal 5:6; Rom 7:5; Eph 3:20; Col 1:29). In all of them it is difficult to decide between the middle and the passive, and even in Jam 5:16 the passive is not impossible. Here Chrys. seems to regard the participle as passive, for he points out that St Paul says and not . The comfort does not work of itself, but is made to work by him who bestows it. If we regard it as middle, the meaning will be which makes itself felt. See Blass, 55. 1.

. Manly endurance without cowardly shrinking (6:4, 12:12) is meant. The word is found in all groups of the Pauline Epp. Cf. (Rom 5:3). In LXX it generally means patient expectation and hope, a meaning which prevails even in Ecclus. (2:14, 16:13, 17:24, 41:2); but in 4 Macc., which was written not long before this Epistle, the N.T. meaning is found: (1:11), (9:8), (17:12; also 17, 23). See on Luk 8:15; Trench, Syn. liii.

. Note the attraction of . Not the identical sufferings, as if the Corinthians were pained whenever the Apostle was pained, in which case the would be meaningless; but the same in kind, arising out of devotion to Christ. Communio sanctorum egregie representatur in hac epistola (Beng.).

The text is confused as to the order of the clauses. The received Text, which is followed in AV, was made by Erasmus without MS. authority. The two arrangements, between which the choice lies, are given by WH., one in the text and one in a foot-note. The former, which is preferable, runs thus; , , , ( A C M P). The other runs thus; , [ ] , (B D E F G K L). B 17, 176 omit the first . Assuming that the text of A C M P is original, we may explain the origin of the other arrangement by supposing that, owing to homoeoteleuton ( to ), the words were accidentally omitted and afterwards written in the margin, and that the next copyist inserted them in the wrong place.

Editors differ as to the punctuation and the division of the verses, according as they regard as connected with what precedes or with what follows. Some place only a comma at and a colon or full stop at . Others place a colon or full stop at and only a comma at . The latter is better, and … is rightly assigned to v. 7.

7. . And our hope is sure concerning you. See Deissmann on , Bible Studies, pp. 104-109. Wetstein gives examples of the expression . There may be trouble in store for both sides, but those who have shared distress and consolation on a large scale may face the future without dismay. This is much higher praise than he bestows on the Thessalonians (1Th 3:2, 1Th 3:3, 1Th 3:5).

. Because we know; cf. 1Co 15:58; Col 3:24; Eph 6:8. Strict grammar would require , but this use of the nom. participle, not in agreement with the noun, is common in Paul and in papyri; e.g. (7:5), (8:20), (9:11), (Eph 3:17), (4:2), (Col 3:16), (Php 1:30), etc. Some refer here to the Corinthians; because ye know, which is improbable. It is expressly said that the knowledge is the security for our hope.

. He does not claim the credit of comforting them: they receive comfort from the same source that he does-from God through Christ. For the construction, cf. 1Pe 5:1; 2Pe 1:4; for , Rom 5:15, Rom 5:18.

For ( A B C D* M P 17), D2 and 3 K L have .

8-11. The Thanksgiving still continues, these verses explaining () why he blesses God for mercies to himself rather than for graces bestowed on them, and the wording continues to be obscure. The obscurity may be due to reference to a delicate matter which is understood rather than expressed. This would be very intelligible, if the affliction is the Corinthian rebellion against the Apostle, and the comfort is their submission and reconciliation to him. But a reference to persecution is not impossible.

8. , . The formula is used six times by St Paul (1Co 10:1, 1Co 10:12:1; Rom 1:13, Rom 1:11:25; 1Th 4:13), always with , as if the information given was an appeal to their affection and sympathy. Excepting 1Co 12:3, where has preceded, the similar expression, (-) , is also followed by (8:8; 1Co 15:1; Gal 1:11). The less frequent (1Co 11:3; Col 2:1) is not so followed. Similar expressions are found in papyri; is often placed at the beginning of letters. It is not quite exact to say that logically the belongs to : there is something which he does not wish. The expression is not parallel with , which does not mean that she did not say that she would, but that she said that she would not. St Paul does not wish the Corinthians to remain in ignorance of the intensity of his recent affliction, for when they know how greatly he has suffered, they will regard their own sufferings more patiently, and will also appreciate his present comfort and derive comfort from it.

. Evidently the is something which the Corinthians already know, for the vague statement that it took place in Asia is enough to tell them what he means. He gives no particulars, but merely enlarges upon the terrible effect which the affliction had upon himself. This leaves plenty of room for conjecture, and there are many guesses. We must find something very severe and capable of being regarded as sufferings of the Christ. Neither illness nor shipwreck seem to be very suitable, and a shipwreck would hardly have been described as taking place in Asia. News that his beloved Corinthians had rebelled against him, and thereby had set an example of revolt to other Churches in Europe, is more probable. Such tidings might go far towards making so sensitive and affectionate a worker think that he could not live any longer. On the other hand, it is perhaps a little improbable that, after the joyous reconciliation, he should revive the past by telling them that they had almost killed him by their misbehaviour. Yet he might do this in order to show them how intensely everything that they do affects him.* If this conjecture is set aside as improbable-and the language of vv. 8-10 does seem to be rather strong for the effect of painful news-we may fall back upon the hypothesis of persecution, not by officials, but by furious mobs, consisting of, or hounded on by, exasperated Jews, so that he was nearly torn in pieces by them (1Co 15:31, 1Co 15:32). Such would fitly be compared with the sufferings of the Messiah. This is Tertullians view (De Resur. Carnis, 48); the pressura apud Asiam refers to illas bestias Asiaticae pressurae. Those who, with Paley, think that the reference is to the uproar raised by Demetrius at Ephesus (Act 19:23-41) must admit that, in that case, St Luke has given an inadequate account of St Pauls peril, for he gives no hint that he was near being killed. Paleys argument suffices to show that vv. 8, 9 cannot have been written by a forger who wished to make an allusion to Act_19.; a forger would have made the allusion more distinct; but it does not prove that the allusion is to Acts 19.. There may easily have been a much worse outbreak at Ephesus somewhat later, and even a plot to kill St Paul, as in Act 23:12, and this peril may have hastened his departure from Ephesus. It is probably right to assume that in Asia means in Ephesus. Ephesus was the metropolis of the Roman province of Asia, which contained the Seven Churches of Rev 1:11. See on 1Co 16:19. In Ephesus he had many adversaries (1Co 16:9). If Timothy shared this great affliction, either it took place before he started for Corinth, or he had returned to the Apostle before the latter left Ephesus.

. Some teachers and leaders insist upon their glories and successes; St Paul insists rather on his sufferings (12:5, 9, 10). Whatever this may have been, he hints that it was far worse than what the Corinthians had to endure. He says that he (and Timothy?) were weighed down exceedingly beyond our power. Does qualify or ? Our English is as amphibolous as the Greek. The placing of after (E K L) is an attempt to decide the point. Only once in LXX does occur, in one of the latest books (4 Macc. 3:18), and there of acute physical suffering, . St Paul has it five times (4:17; 1Co 12:31; Gal 1:13; Rom 7:13), all in this group of Epistles.

. So that we were utterly without way of escape, were utterly at a loss, were quite in despair, even of life (4:8 only; in LXX, Ps. 87:16 only). This is the right meaning, which is preserved in the Old Latin, ut de vita haesitaremus (Tert. De Res. Carn. 48), and by Jerome (on Eph 3:13), ita ut desperaremus nos etiam vivere. But Vulg. supports the less probable meaning, that he did not wish to live any longer, ut taederet nos etiam vivere. We have a braver strain in 4:8 and in Php 4:3. St Paul has many moods, and he has no wish to conceal from the Corinthians how profoundly great trouble had depressed him. On , see J. H. Moulton, pp. 217, 200.

(B K L M) is more likely to be original than ( A C D E F G P 17); is the usual constr. after (1Co 12:1; 1Th 4:13), and hence the change here. Cf. 8:23, 12:8; 2Th 2:1; Rom 9:27. 3 D2 and 3 E K L Syrr. Copt. ins. after , * A B C D* F G M P 17, Latt. Arm. omit. before ( A B C M P 17) rather than after (D F G).

9. Cf. Rom 8:23. Nay, we ourselves had the sentence of death within ourselves.* We may render either Nay, i.e. It may seem incredible, but, or Yea, i.e. One may put the matter still more strongly. The confirms what has just been said (7:11, 8:7, 10:4), and is equivalent to our colloquial, Why. In his own mind the Apostle was convinced that in all human probability his hours were numbered.

With comp. (2:13), (11:25), (Heb 11:28). Here we might explain the perf. as expressing the permanent effects of the as vividly recalling the moment when the was recognized. But there seems to be a purely aoristic use of the perfect. (Winer, p. 340), especially in late Greek. In Rev. v. 7 we have aor. and perf. combined, and the same in reverse order in Rev 3:3, Rev 8:5, Rev 11:17. See J. H. Moulton, pp. 143-146; Blass, 59. 4.

Both AV and RV. express doubt whether sentence or answer is the better translation of . Vulg. has responsum. The word occurs nowhere else in Biblical Greek, but Josephus and Polybius use it for a decision of the Roman Senate; and Deissmann (Bible Studies, p. 257) quotes an inscription dated a.d. 51 in which is used of a decision of the Emperor Claudius. Both Chrys. and Thdrt. use as an equivalent, to which Chrys. adds . and . Cf. , , and (Ecclus. 41:2, 3).

. A thoroughly Pauline touch. He has told us of one Divine purpose in sending afflictions and comfort, viz. to train him for administering comfort to others who are in affliction (v. 4). Here he tells us of another. Suffering of great intensity has been sent to prove to him his own helplessness, and to teach him to trust in God, who has the power of life and death (2Ki 5:7), and can not only recover the dying but restore the dead (4:14; Rom 4:17). We need not water down into a mere equivalent to : the telic force is quite in place here. This dreadful trial was sent to him in order to give him a precious spiritual lesson (12:7-10).

. Timeless present participle expressing a permanent attribute, like in v. 4. Cf. Heb 11:19, where (not ) gives a Divine attribute. In such extreme danger and dread, human aid was worthless; real relief could come only from Him who had power to raise the dead: and to be rescued from so desperate a condition was almost a resurrection. Bousset refers to the Eighteen-petition-prayer of the Jews, the Schmone-Esre or chief prayer which each Jew ought to say thrice daily. It really contains nineteen petitions, as Schrer (Gesch. d. Jd. Volk. ii. pp. 460-462, 3rd ed. 1898) has shown. In the second petition we have, Thou art almighty for ever, O Lord, for Thou makest the dead to live. Thou art mighty to help, Thou who sustainest the living through Thy mercy, and makest the dead to live through Thy compassion. Who is like unto Thee, O King, who killest and makest alive and causest help to spring up. And true art Thou in making the dead to live. This is the great mark of Divine power-restoring the dead to life. Chrys. thinks that it is mentioned here because the possibility of resurrection was questioned at Corinth (1Co 15:12). But the mention is quite natural, without any polemical purpose. A reflexion on Corinthian scepticism is more probable in 4:14 and 5:15. Thdrt. and some others weaken the meaning greatly by substituting for , as if it referred to the single act of raising Christ from the dead. Even in Deo qui suscitat mortuos (Vulg.) is not quite adequate: in Deo mortuorum resuscitatore is the full meaning. Of the whole clause, …, we may admit that facit locus iste contra eos qui suis aliquid meritis tribuere praesumunt (Pseudo-Primasius).

10. . Who out of so great a death delivered us. He says death rather than peril of death, because he had regarded himself as a dead man; the (not ) seems to imply peril rather than death personified, but Wetstein shows that is a common expression. This may be one of the rare N.T. reminiscences of the Book of Job;* (33:30). A comparison with . (2Ti 4:17, 2Ti 4:18) and (Rom 15:31) rather favours the hypothesis that the great in Asia was violent persecution. As in Heb 2:3, here means so great as to require such a Saviour: cf. Rev 16:18; Jam 3:4. In LXX the word is found in Macc. only; in class. Grk. it is used more often of age than of size, so old, and sometimes so young.

. This is superfluous, anticipating and somewhat spoiling the next clause. Hence some witnesses read or omit, and some editors either omit the word or adopt awkward punctuation: see critical note. But St Paul, in dictating, might easily repeat himself, toning down the confident He will deliver into a confident hope that He will do so. Thus affliction is set before us as a school of sympathy (v. 4), a school of encouragement (v. 5), and a school of hope (v. 10). He proclaims that the rescue in all cases is Gods work, not their own: it must come from Him, if at all.

[] . Unto whom we have directed our hope that He will also still deliver us; or, omitting , and He will still deliver us; or , may be intensive, that He will indeed deliver us. Praescit se adhuc passurum qui sperat se liberandum (Pseudo-Primasius). He had enough experience of perils of death (11:23; 1Co 15:31) to feel that he must be prepared for others in the future. Cf. , (Philo, In Flaccum, 990 A); , (Leg. ad Caium, 574). For , see Joh 5:45; 1Pe 3:5; is more common (Rom 15:12; 1Ti 4:10, 1Ti 5:5, 1Ti 6:17); in quo spem repositam habemus is nearer to .

Origen (on Lev 11:2), with too rigid logic, argues that, as it is not to be supposed that St Paul expected to be immortal, he cannot mean physical death when he says that he hopes that God will continue to deliver him from deaths; he must mean sins. Origen evidently read , With Vulg. (de tantis periculis) Syrr., Jerome (on Eph 1:13), Rufinus (ad loc.), Ambrst. He also read with D3 E F G K L M, Latt. Goth., Chrys. But and is to be preferred with B C P 17, Copt. Arm. A D* omit B D* M omit , and F G place it affer Goth. Aeth. omit both and . B. Weiss proposes to read . .

11. … Ye also helping together on our behalf by your supplication, which may mean either provided you help or while you help.* The latter is more probably right; the Apostle is as secure of the intercession of the Corinthians as he is of Gods protection, and the one will contribute to the other. With whom do the Corinthians cooperate? Various answers have been given to this question. With the Apostle, in his hope or in his prayers (Rom 15:30); or, with one another; or, with the particular purpose. He has just said that God will rescue, and he adds that the Corinthians will help. Their intercessions are part of the machinery which God has provided for preserving His Apostle from deadly peril. Even if God doeth anything in mercy, yet prayer doth mightily contribute thereto (Chrys., who, however, takes . of the Corinthians uniting with one another in intercession). We need not take after : it goes well with .

As a word for prayer, is almost as general as , with which it is often joined. It is commonly an expression of personal need (see on Luk 1:13), but is often used of intercession; 9:14; Rom 10:1; Php 1:4 (see Lightfoot); 2Ti 1:3; Heb 5:7. Cf. the letter of Agrippa in Philo, Leg. ad Caium, 36 sub init. (2. p. 586); , .

. A perplexing sentence. Among the doubtful points are (1) whether qualifies or is the gen. after (ex multorum personis, Vulg.); (2) whether refers to Gods rescue of the Apostle from death or to the Corinthians intercessions for him; (3) whether is masc. or neut.; (4) the meaning of . (1) The meaning is much the same whether we say many or the of many, but the former is almost certainly right. (2) The context strongly suggests that means the Divine favour in delivering St Paul from death. That deliverance had already taken place, and was a more conspicuous subject for thanksgiving than the intercessions of the Corinthians on his behalf. Here, as in 1Pe 4:10, means an external blessing. All the other passages in N.T. in which occurs are in Paul (1 Cor., Rom., 1 and 2 Tim.), and it is commonly used of a spiritual gift, especially of some extraordinary power. (3) It is true that, if is masc., it is superfluous after . But St Paul is dictating, and such repetitions as (v. 10) and . are quite natural. Similarly, is superfluous after . , and yet is quite natural. Moreover, it is not easy to find a satisfactory meaning for , if if is neut. With many thanks (ingentes gratias), or with many words (prolixe), makes poor sense, even if such a translation is possible. We may safely regard as meaning through many people (per multos, Vulg.). (4) The meaning of is less easily determined. The word occurs twelve times in this letter; in eight places it certainly means face, 3:7 (bis), 13, 18, 8:24, 10:1, 7, 11:20; in one it means face in the sense of outward appearance (5:12); in three it may mean either face or person (here, 2:10, 4:6). Herveius renders ex personis multarum facierum and interprets homines multarum aetatum et qualitatum diversarum. Ambrosiaster has multorum faciebus. Bengel is much less happy than usual in giving the impossible ex multis respectibus. The conjectural emendation, for , has not found much support. From many persons makes excellent sense, and this late use of is abundantly illustrated in the Greek of the period. But the literal sense is more probable and more attractive. It is difficult to explain , if persons are meant; and we can well believe that the Apostle, as he dictates, sees in thought the many upturned faces, lighted up with thankfulness, as praises for this preservation rise up from their lips. Some, however, while giving this meaning to . , understand it of the intercessions for the Apostles protection; others (AV, RV) give this meaning to .

Certainty is unattainable; but the following renderings are intelligible; (1) that from many mouths, for the favour shown to us, thanks may be offered by means of many on our behalf; or (2) that the benefit accruing to us from the intercessions of many persons may through many be a matter of thanksgiving on our account; or (3) that for the gift bestowed upon us by means of many, thanks may be given by many persons on our behalf (RV). The last is questionable; it involves taking . . as if it were . . . The second is still more questionable; it involves taking . . . as if it were . . . . The first is more accurate and makes equally good sense. But in any case the words show what an impression this great affliction had made on St Paul, as if even in a life of peril this peril in Asia had marked an era (J. Agar Beet, p. 322).

. Lit. may be thanked for by many, i.e. may be made a subject of thanksgiving through the instrumentality of many thankful persons. The passive occurs nowhere else in either N.T. or LXX. By Justin it is used of the eucharistic bread which has been dedicated with thanks (Apol. i. 65).

For , A has , while D* F have and G has . For , F G M have , g in multa facie. For . ( A C D* G M 17, Vulg. Syrr. Copt. Arm. Goth.), B D3 E F K L P Chrys. have . . Baljon would omit both and the second as glosses. Neither of them has the look of a gloss, but both might be omitted without injury to the meaning.

1:12-7:16. REVIEW OF RECENT RELATIONS WITH THE CORINTHIANS

This is the first of the main divisions of the Epistle, and it may be divided into three sections; 1:12-2:17, 3:1-6:10, 6:11-7:16. But the Second Epistle does not present such clearly marked divisions as the First. There the Apostle takes up the matters which had been reported to him and the questions which had been asked, disposes of them one by one, and passes on. Here it is his strong feeling rather than any deliberate arrangement that suggests the order of his utterances. Nevertheless, although exact analysis is seldom possible owing to digressions and repetitions, yet some divisions are fairly clear, and the letter becomes more intelligible when they are noted.

The headings given to the different sections are tentative: they are offered, not as adequate summaries of the contents of each section, but as stating what seems to be its dominant thought, or one of its dominant thoughts. In each section we have often to be content with highly conjectural explanations of the language used, seeing that we are in complete ignorance of the circumstances to which the Apostle alludes, and about which he perhaps sometimes writes, from feelings of delicacy, with studied vagueness. In some cases the meaning of individual words is uncertain.

1:12-2:17. DEFENCE OF HIS CONDUCT WITH REGARD TO HIS INTENDED VISIT AND THE GREAT OFFENDER

The first verses (12-14) are transitional, being closely connected () with the preceding expression of thanksgiving and hope, and at the same time preparing the way for the vindication of his character and recent actions. He can conscientiously say that in all his dealings he has endeavoured to be straightforward. Some editors attach these verses to what precedes, and treat them as the concluding part of the Thanksgiving. But a new note is struck by the words . , which anticipate in v. 15, and on the whole it seems better to regard the verses as introductory to what follows.

My motives have been disinterested, and I believe that you are willing to admit this.

12 For if we have any right to glory, it is because our conscience bears testimony that whatever we did was done in purity of motive and in a sincerity which had its source in God, in reliance, not on worldly cleverness, but on the gracious help of God. This is true of all our conduct in the world, and it is more abundantly so of our relations to you. 13 Do not believe for a moment that I write one thing at one time and another at another. I write nothing different from what I have written before. My meaning lies on the surface; you read it and you recognize it as true; and I hope that the time will never come when you will refuse to recognize it as such: 14 just as, in fact, you have recognized about us-some of you, at any rate-that you have good reason to glory in us, even as we also look forward to glorying in you in the Day of the Lord Jesus.

12. . For our glorying is this,-viz. the testimony that, etc. To make depend upon , and take what lies between in opposition, is forced and unnecessary. The is perhaps an indefinite conjunction without special reference. But we can give it special reference by connecting it with v. 11. I may count upon your prayers and thanksgivings for me, for I have done nothing to estrange you. Some of you think that I am too fond of glorifying myself and my office. What I do pride myself upon is my sincerity, especially towards you. The cognate words, (thrice) (six times), (twenty times) are more frequent in this letter than in all the rest of the N.T.; and the frequency ought to be reproduced in translation. AV has rejoicing here, which is never the meaning, and elsewhere glorying and boasting; Vulg. has gloria and gloriation, and the Old Latin sometimes has exsultatio. The distinction between words in – and words in – has lost its sharpness in N.T., but in some cases it still holds good, as here in vv. 12 and 14 (see on 1Co 5:6; Lightfoot on Gal 6:4); and more often preserves its special meanings as the act of glorifying than as the ground for glorying or the completed boast.

. Virtue is better than praise; for virtue is content with no human judgment, save that of ones own conscience (Aug. De Civ. Dei, v. 12). While is the act of testifying or bearing witness, is the testimony or evidence; but is sometimes used in the latter sense. Except in 1Ti 3:7 and Tit 1:13, St Paul always uses . For , reflexion on the value of the actions which we are conscious of doing, see on Rom 2:15 and 1Pe 2:19; also Westcott on Heb 9:9, p 293; Cremer, Lex. p. 233; Hastings, DB. i. p. 468. The word is rare in LXX, but the picture of a guilty person with an accusing conscience is given Wisd. 17:11 (cf. Tennysons Sea Dreams); it is frequent in the Pauline Epistles and in Hebrews; cf. Rom 9:1, and, for the construction, 1Th 4:3.

. . The expression is strange, especially . : see critical note. Rckerts conjecture of is attractive. The apparent inappropriateness of and its rarity in LXX and N.T., may have caused the change to , which is more in point and a better com panion to . The etymology of the latter word is a puzzle, but it appears to mean transparency and hence ingenuousness or sincerity (1Co 5:8; see Lightfoot on Php 1:10). B. Weiss paraphrases, in the holiness of God, which is separated from all uncleanness of the world, and in an uprightness which, even if examined by the most brilliant light of the sun, will show no defects. See WH. ii. p. 154 on the change of termination, – to-. The exact force of is uncertain; superlative, approved by God, divine, godlike, godly have been suggested and are possible; but derived from God or God-given is more likely to be right, and the gen. probably belongs to both nouns; God-given holiness (simplicity) and sincerity. St Paul is free from all and (4:2) and the sin of . (2:17). He passed on the truth to them without adulteration, and he passed it on gratis.

. . The in all three places indicates the element in which his life moved; but the antithesis in these two qualities is somewhat strange. It is the opposition between the man who relies simply on his own natural cleverness, which suggests unprincipled dealing, and the man who relies upon the grace of God. By professing to be all things to all men, St Paul had laid himself open to the charge that he was an unscrupulous schemer. It is possible that in he just glances ( , Chrys.) at teachers who per hypocrisim faciunt quidquid boni facere videntur (Herveius), and also at heathen culture- (Chrys.). In these Epistles St Paul repeatedly points out that he does not rely upon worldly wisdom or human ability (10:4; 1Co 1:17, 1Co 1:2:4, 1Co 1:13) The word is Pauline, five times against twice elsewhere: in LXX it does not occur. Cf. (4:2).

. Life is movement, and this is abundantly suggested by various expressions for conduct and manner of life; (4:2, 5:7, 10:2, etc.), (1 and 2 Pet. and Jude, but in Paul always of actual travelling) (Eph 2:3; 1Ti 3:15; Heb 10:33, Heb 13:18). Of these three, and belong to Hebrew thought; both are found fairly often in LXX in the sense of pursuing a particular mode of life, a use foreign to class. Grk. But and (Gal 1:13; Eph 4:22; 1Ti 4:12) belong to Greek thought. Deissmann (Bible Studies, pp. 88, 194) shows from inscriptions that the ethical use of these words is common in current Greek from b.c. 150 onwards. Polybius (4:82:1) uses it of Philips general conduct. Vulg. has conversari and conversatio; but RV rejects the old rendering conversation, which has now become misleading.

. More abundantly in our relations to you. He does not mean that he had been less scrupulous in his dealings with others than in his dealings with the Corinthians, but that they had had more opportunity than others (Act 18:11) of knowing how scrupulous he was. He had been on the most intimate terms with them for many months. It is possible that there is something of a compliment to the Corinthians in the comparison. In the wicked heathen world ( , cf. 1Co 5:10) he might have been tempted to use the worlds underhand and slippery methods, but among the brethren at Corinth there was no such temptation. There may, however, be no comparison: our conduct has been straightforward everywhere, and certainly it has been so among you.

The evidence for ( * A B C K M P 17, 37, 67 **, Copt. Arm., Clem.-Alex. Orig.) is certainly superior to that for (3 D F G L, Vulg. Syrr. Goth., Chrys. Ambst.), and no one would change , which is so suitable, to , which is much less so. But, by transcriptional error, might become , and then (6:6 and perhaps 11:3) is a good conjucture. A ins. before F G K L P omit before .

13. . He justifies the by answering a charge which has been made against him, that he writes shuffling letters, in which one has to read between the lines in order to see that what he seems to say is not what he really means. The testimony of my conscience, that I am sincere in my dealings with you is true, for I never write anything but what you see the meaning of, or even accept the meaning of, from what you know of me. His letters are always consistent in themselves, and with one another, and with his conduct, of which the Corinthians have large experience. There are no reserves and no cunningly contrived phrases. Some commentators, however, confine to the present letter; I am not writing now anything different from the things which you read in my previous letters. That is an unnecessary restriction. At this time St Paul had sent the Corinthians at least three letters,-the one mentioned in 1Co 5:9, I Corinthians, and a severe letter, of which the greater part probably survives in 2 Cor. 10-13. This correspondence, added to their personal experience of him, gave them sufficient means of judging whether the claim made in v. 12 was just, especially the more abundantly to you-ward.

It is impossible to reproduce in English the play upon words in , that which you read, or even recognize as true. Assent to, or even consent to, is perhaps the nearest approach that can be made, but it is not satisfactory. Quae legitis aut etiam intelligitis is better, but it is not found in any Latin version.*We have legitis et congnoscitis (some MSS.), legistis et cognoscitis (Am. Ambrst.), legistis et cognovistis (Vulg.-Clem.). St Paul is fond of playing upon words in various ways, by alliteration, by bringing together words compounded with different prepositions, by interchanging simple and compound words, and so forth; 3:2, 4:8, 6:10, 7:4, 10, 8:22, 9:8, 10:6, 12; 1Co 4:3, 1Co 6:1-6, 1Co 7:31, 1Co 11:29-32, etc. See on 1Co 2:15.

There can be little doubt that both here and in 3:2 means read, although in both places recognize, which is its frequent meaning in class. Grk., makes sense. The verb is very common both in LXX and N.T., and its dominant meaning is read, often in the sense of read aloud (3:15), which is its almost universal sense in class. Grk., when the verb is used of reading. In 3:15 it certainly means read, and hardly less certainly it has this meaning here and in 3:2; its position between and is almost conclusive here. And it may mean read aloud, read publicly, so that all knew what he said. In papyri it is found in both senses read and read aloud.

This is the only passage in which St Paul uses the 1st pers. plur. of his letters: elsewhere he has either (13:10; 1Co 4:14, 1Co 4:14:37; Gal 1:20; 2Th 3:17; 1Ti 3:14) or (2:3, 4, 9, 7:12; 1Co 5:9; Gal 6:11; Phm 1:19, Phm 1:21). The probably covers all his correspondence with the Corinthians, and perhaps the plur. indicates that in all his letters to them some one else was associated with him in writing. This would be some guarantee for his sincerity.

Cf. 1Co 1:8. In the Gospels we have , as in 1Th 2:16; in Heb. or . In such expressions there is some vagueness. To the end of the world and to the end of your lives would for the Apostle and the Corinthians mean much the same. Cf. , .

may be safely adopted as the right reading. B F G omit A 17 omit Goth. Arm. omit D* omits . The somewhat mixed construction (see on Luk 12:51) has caused confusion, but the meaning is clear, and the construction is classical. Winer, p. 552; Blass, 77. 13; ( A B C D* E F G, Latt. Copt. Goth. Arm.) rather than (D3 K L M P). AV follows the latter, even to the end. The punctuation is doubtful, and editors differ considerably: place a comma after and a colon after . It is a drastic remedy for the uncertainty as to the connexion of the clauses to cut out all that any text omits and even more, so as to read … So Baljon and others.

14. . As also you did acknowledge us in part. His reason for hoping that they will now always form a right estimate of his letters is that they have already formed a right estimate of himself-at any rate to some extent. The is an afterthought, to qualify the statement. The qualification may be understood in two ways,-part of you, or part of me. Either, There are some of you who still misjudge me, or, There is something in me which none of you quite understands. Thdrt. adopts the former; , , Chrys. with more probability adopts the latter, and thinks that St Paul is contrasting the imperfect estimate of his sincerity which the Corinthians now have with that which will be theirs when the secrets of all hearts are revealed at the Last Day. So also pseudo-Primasius; quia nondum est finis; cum autem venerit finis, tunc ex integro cognoscetis. In Rom 11:25 and 15:24 there is a similar ambiguity as to what is the exact force of . But the two interpretations might both be true. Some Corinthians had been more prejudiced against the Apostle than others, and none fully appreciated him. His irony might easily puzzle them. As Lietzmann remarks, Beschrnkte Leute halten oft Ironie fr Zweideutigkeit.

The change from to is intelligible enough: the change to is not so clear. To what period does the aorist refer? Probably to the time before their rebellion against him. But it may refer to the time of their estrangement; he is willing to believe that even then they did not wholly distrust him.

. There are three ways of taking . 1. It = because, and gives the reason for their past recognition of him. 2. It = that, and depends upon the intervening words being parenthetical. 3. It = that, and depends upon, : ye acknowledged us in part, that we are your glorying-something that you are proud of. The last is the best, and the first is the worst, of the three possible constructions. In these chapters (1-9). and have an apologetic note and refer to the self-glorying forced upon him when composing 10-13. (10:8, 13, 15, 16, 17, 11:10, 12, 16, 17, 18, 30, 12:1, 4, 5, 6, 9). In this Epistle (1.-9.) all glorying in personal claims or services is set aside; the letter is a reaction from the unwelcome temper of rights, of claims, of authority, of reproof, to the satisfactions of reconciliation, the fruitions of friendship, the understandings of confidence and love. For himself his one boast is sincerity; above all, sincerity of relation to themselves (v. 12); apart from that the one thought of glorying is that they could find some cause of glorying in him, as he abundantly in them (1:14, 5:12, 7:4, 14, 8:24, 9:2, 3). The whole of this is sacrificed and unsaid if 10-13. is read as a continuation and part of 1-9; and the end miserably stultifies the beginning (G. H. Rendall, The Epistles of St Paul to the Corinthians, pp. 49, 51). The change from (v. 12) to is probably intentional: the difference between the act of glorying and the material for it is here quite in point. The is a timeless present expressing a permanent relationship, a relationship so real that it will stand the scrutiny of the Day of the Lord.

. He has been suspected of glorifying himself and looking down on them. That is a double mistake. He does glory, but not about himself; and, so far from looking down on them, it is about them that he glories. He is just as proud of them as his spiritual children (1Co 4:15) as (he feels sure) they are of him as their spiritual father. The brushes away all idea of his claiming superiority; (Chrys.). He thus cuts at the root () of all jealousy (ibid.) by making the glorying mutual and equal. St Paul rather frequently brings in the thought of the Day of the Lord as a sort of test of the value of his missionary work and its results (1Co 3:12, 1Co 3:13, 1Co 3:4:5; Php 2:16; 1Th 2:19, 1Th 2:20, which is a close parallel to this). The Attic is frequent in N.T., and, excepting Heb 4:10, is wholly Pauline (3:13, 18, 8:11; etc.).

… Non in nocte praesentis saeculi, sed in die et clarificatione Domini nostri Jesus Christi (Herveius); ubi et veri magistri et boni discipuli probabuntur (Pseudo-Primasius). St Paul still believed that the Day of the Lord would come soon (1Co 7:29, 1Co 10:11, 1Co 15:51), and had imparted this belief to his converts (see on Rom 13:11-14, p. 379); it is therefore no remote date to which he appeals. Cf. 1Th 2:19.

A C D E K L omit before . * A B C D2 and 3 K L omit after , and it is probably not original. Even if the evidence were less strong, its insertion would be more probable than its omission. Nearly all Versions have the addition.

In LXX, (MSS. differ as to and K.) is frequent in the Prophets. St Paul uses of the Parousia, with . (1Co 5:5 ; 2Th 2:2), or . . (here) ; also , with (Php 1:6) or only (Php 1:10, Php 2:16). The fullest form is . . . . (1Co 1:8). The Day in which the thoughts of all hearts shall be revealed is mentioned here in confirmation of the Apostles claim to perfect sincerity. He is not afraid of what will then be revealed about his heart. The mention of it forms a solemn conclusion to this introduction (vv. 12-14) to his defence of his conduct. We have similar solemn conclusions 2:17, 4:6, 5:10, 9:15, 11:15.

1:15-2:4. The Postponement of the Intended Visit

It was out of consideration to you that I abandoned my original plan of coming to see you.

15 In the confidence that we stood on these terms of mutual trust and esteem, and that you would not take it amiss if I was obliged after all to change my plans, I entertained the desire to come first to you, so that I might give you the pleasure of two visits from me on the same tour, 16 one on my way to Macedonia and one on my way back from it, and then be helped forward by you to Juda. 17 Well, that was my desire. Do you suppose that I did not care whether I fulfilled it or not? that I make plans and unmake them, like a man of the world, just as the fancy of the moment takes me, and that, when I give a promise, I always hold myself free to break it, if I please. 18 But, whatever you think of me, God is faithful, and of this you have evidence, in that the Gospel which we preach to you is no uncertain message wavering between Yes and No. 19 For the Son of this same faithful God, Christ Jesus, who was proclaimed among you by us-by me and Silvanus and Timothy-was not found by you to be a waverer between Yes and No; a steadfast Yes has ever been found in Him. 20 For however many promises God may have made to us, they are all of them assured to us in Christ with His affirming Yes: He is their fulfilment. And so it is through Him that the Amen goes up to God in thankful assent, and He is glorified through the faith of us who are His ministers. 21 And it is God who causes us, yes, and you also, to be securely established in the life of His Anointed, and it is God who anointed us, 22 and sealed us as His own, and gave us the presence of His Spirit in our hearts as an earnest and foretaste of future blessings.

23 Now it is this same faithful and never-failing God that I who have been distrusted by you call as a witness; and, as my life shall answer for it, I assert that it was from a wish to spare you pain that I abandoned my original plan of coming to Corinth. 24 Do not misunderstand me again. We have no wish to domineer over you as regards your faith; not at all. But we do wish to have a share in making you happy in your faith. You need no one now to tell you what to believe; as regards that your condition is sound. II. 1 For I made up my mind for my own sake not to come again to see you in pain and grief; it would be better to stay away. 2 For if I of all men make you grieve, who then is to cheer me when I need cheering but the very people who receive pain and grief from me? 3 This is just what I said in the letter which I wrote instead of coming; that it was better not to come at all, if, instead of the happiness which I might expect to have from you, I was to have only pain and grief by coming; because I was and am confident, with regard to every one of you, that what gives me happiness is a happiness to all of you. 4 For that letter was the outcome of intense affliction and anguish of heart. I shed many tears as I wrote it. Yet it was not written to make you grieve, but to make you see how abundantly my love overflows towards you.

15. . Placed first with great emphasis. It looks back to vv. 13, 14, and repeats the in a more confident form. With the dative comp. those in 1Co 8:7; Gal 6:12; Rom 11:31. The noun is late Greek (Hatch, Biblical Greek, p. 13), and occurs in LXX only once, in Rabshakehs taunt, 2Ki 18:19. In N.T., no one uses it but St Paul; four times in 2 Cor. (here, 3:4, 8:22, 10:2), and Eph 3:12; Php 3:4. He is also fond of and , which are rare elsewhere in N.T. He has glanced at the Last Day when all secrets shall be revealed, and his confidence in the Corinthians and in his own sincerity is unshaken. He is not conscious of any reason why he should have felt shy of paying them a visit. Their salvation is the only thing which he has tried to gain: nihil aliud vestrum quaesivimus, quam salutem (Pseudo-Primasius).

The changes from 1 pers. plur. to 1 pers. sing. and vice versa are here very rapid: (13), (14), (15). Such things are found in secular correspondence. Bachmann quotes a letter from Dinon, an official personage, to Harimuthes (Hibeh Pap. 44); .

. I was wishing to come first to you, i.e. before going to Macedonia. He is speaking of the time before his relations with the Corinthians became so strained; when he was on as good terms with them as he is now, he had this desire. Authorities vary as to the position of , but the above order is almost certainly right, and almost certainly it is to be taken with rather than : it deprives it of force to translate I was formerly desiring.* And does not mean sooner than I was able to come, but before going to Macedonia, It is uncertain whether he communicated to the Corinthians this desire to visit them twice; he does not say I promised, or I said, or I wrote to you, but simply that at one time he was wishing to pay them a double visit, and no doubt intended to do this. He may be merely giving evidence of his devotion to them. He had promised one visit (see on 1Co 16:6), but we do not know that he had promised two. He had been hindered more than once in paying an intended visit to the Thessalonians (1Th 2:18), and often in paying one to the Romans (Rom 15:22, where means these many times). Bachmann contends for the view that in vv. 15-17 St Paul is telling the Corinthians of a plan for visiting them of which they had hitherto known nothing (p. 66). For , see Lightfoot on Phm 1:13.

. We are again in uncertainty. To what does this second joy refer? Various suggestions are made. The first long visit in which he converted the Corinthians was the first joy; the projected visit would be a second joy. Those who do not believe in a second visit, short and painful, can adopt this suggestion easily. Those who do believe in the painful visit must suppose that it does not count when is under consideration. To make 1 Cor. the first joy or grace (Chrys., Atto) is very unsatisfactory. The best interpretation is that St Paul is referring to the two visits which he had wished to pay instead of only the one promised in 1Co 16:5, the second of which would be a second joy to them. The objection that he has not yet mentioned two visits is not a serious one. He is dictating, he has the two visits in his mind, and he mentions them in the same breath. There is no difficulty, either, if be adopted as the right reading: the visit of an Apostle might confer some and be (Rom 1:11, Rom 15:29).

after (A B C D E F G M P 17, Latt. Syrr. Arm. Goth.) rather than after (k, Copt., Thdrt.); * omits. ( A B C M P, Arm., Chrys.) rather than (D E F G K L, Latt. Copt. Goth., Thdrt.). ( 3 B L P, Thdrt.) is perhaps better than (* A C D E F G K, Latt.). As in 3Jn 1:4, a copyist may have substituted a more spiritual word: in N.T., is far more frequent than Chrys. adopts , but explains it as : Thdrt. adopts , but explains it as human , which in N.T. is not probable, although in the examples of = courtesy are found. ( B C P, Thdrt.) rather than (A D E F G K L): confusion between and E would be easy.

16. . . Both AV and RV are somewhat misleading, and neither marks the sequence of prepositions ( ) correctly. Pass by you may mean go past without visiting you; and by you to pass may mean to be sent on by you; both of which are wrong. Translate, Through you to pass on unto M., and again from M. to come to you, and by you to be set forward on my way unto Judaea.

( B C D3 E K L, Latt.) rather than (A D* F G P, Copt. Arm.).

17. … With this, then, as my wish, did I at all show levity? The art. may be generic, but it possibly means the levity with which you have charged me. Vulg. has cum ergo hoc voluissem; but vellem would be right; and levity is perhaps nearer to than fickleness. The word is found nowhere else in N.T. or LXX, and, like belongs to late Greek. Polybius uses in an ethical sense of the unthinking multitude which needs to be kept in order by a religion of some kind (VI. Lev_11). does not mean change of mind; but rather the lightness of character of a man who has no mind, who makes a promise without any real intention of fulfilling it, or, if he does at the time intend to do so, forgets it almost as soon as it is made. St Pauls answer to this charge seems to be, that, while the Corinthians supposed him to be careless about them, he was all the time wishing and planning to visit them, if only he could do so without having to exercise severity (Kennedy, The Second and Third Epistles to the Corinthians, p. 36; cf. p. xxv). Bachmann takes a similar view (pp. 64-66). cf. v. 23. Other charges are answered 3:5, 4:2.

The here, as elsewhere (12:18), anticipates a negative answer. Of course he was not exhibiting levity when he acted in this manner. The AV spoils Joh 4:29 by not observing this. The after an interrogative particle points to some antecedent statement, Did I in that case? num igitur? It is frequent in the Synoptists (Mat 18:1, Mat 18:19:25, Mat 18:27, Mat 18:24:45, etc.), but is not found elsewhere in Paul, fond as he is of argumentative questions. Was then my intention so flimsy and fleeting, that I did not care whether I acted upon it or not?

. The change from the aorist (), of what took place on a particular occasion, to the pres. (), of what is habitual, must not be overlooked. Or the things which I (at any time) purpose, do I (always) purpose them in accordance with (the fitful fancies of) my lower nature (v. 12), without reference to reason or spirit? The second question is far more comprehensive than the first; it covers his life as a whole.

. In late Greek the distinction between and becomes somewhat blurred, and the idea of purpose can scarcely be included here (Blass, 69. 3); see on 1Jn 1:9. But J. H. Moulton (p. 210) takes here as final; Paul is disclaiming the mundane virtue of unsettled convictions, which aims at saying yes and no in one breath. So also Beet. The exact meaning of what follows is uncertain. The art. and , like the art. in , may be either generic or that with which you charge me. The repetition gives emphasis. The charge which he is rebutting is probably that of blowing hot and cold with the same breath, and always having retraction of what he says in reserve. Others make the charge to be one of inflexibility, of never modifying when he has once said Yes or No; but it is difficult to get this out of the Greek, and it does not fit the facts. It was his change of plans that had brought him into disrepute. The Greek has to be altered in order to get the meaning that with me No should be Yes, and Yes No; for there is no such reading. It is, of course, impossible that St Paul is alluding to Mat 5:37, for that Gospel was not yet written; but he may be alluding to some tradition, or even written record, of our Lords words which was known to him. Yet the difference between the way in which , is used in the Saying and in this passage is so considerable that allusion is not very probable. See J. B. Mayor on Jam 5:12, p. 155, and Plummer on Mat 5:37, p. 84. For , see 5:16, 10:2, 11:18; Rom 8:4, Rom 8:12, Rom 8:13; Joh 8:15: it means on external grounds, such as expediency, likes and dislikes, without internal principle. St Paul contends that, though his plans changed, yet his principles did not; he was always loyal to the Gospel and to his converts.

( A B C F G P, Vulg. Copt.) rather than (D E K, g Syrr. Arm. Aeth. Goth.) or (L). Note that G supports and g .

18. … There is doubt whether this is an adjuration or not. In favour of its being an adjuration (Genevan, AV, RV.) is the fact that as God is faithful makes excellent sense, and that it seems to be analogous to such expressions as , (Rom 14:11 from Isa 45:23, where LXX has ), (1Sa 20:3 ; 2Sa 2:27, 2Sa 2:12:5 ; etc.). Bousset and Lietzmann adopt the rendering, Bei Gottes Treue. But there is much to be said against this interpretation. The formula, , is used elsewhere by St Paul in places where it is not an adjuration (1Co 1:9, 1Co 1:10:13; cf. 1Th 5:24; 2Th 3:3). In adjurations and solemn asseverations he uses forms which are quite different; e.g. . (v. 3), (1Th 2:5, 1Th 2:10), (Rom 1:9), (Php 1:8), (11:11), . . (11:31), . (Gal 1:20), . (1Ti 5:21; cf. 2Ti 2:14, 2Ti 4:1), . (1Ti 6:13). Wiclif, Tyndale and Cranmer follow the Vulgate (Fidelis autem Deus) in not making this an adjuration. Schmiedel has, Treuer Brge ist Gott.

This use of as a special attribute of God is frequent in N.T. and LXX (e.g. 2Ti 2:13; Heb 10:23, Heb 10:11:11; Deu 7:9; Isa 49:7); cf. , and (Ps. Sol. xiv. I, xvii .12). As in Joh 2:18, Joh 9:17, = in that; God is faithful in that our word toward you is (not was, AV) not a wavering between Yes and No. They have his letters, they have in their minds what he and others taught them, and there is no inconsistency or insincerity in the Gospel which they possess; it is a reflexion of the faithfulness of God. Chrys. paraphrases, Mistrust not what is from God, for what is from God cannot be untrue. The argument is one from ethical congruity. God is faithful in the fact that the Gospel which is proclaimed by His messengers is not a Gospel of duplicity, full of misleading statements and of promises which are not fulfilled.

(* A B C D* F G P 17, Latt. Copt. Goth. Arm.) rather than (3 D2 and 3 E K L, Syrr. Aeth.), which is assimilation to v. 19.

19. . The usual order would be . . The transfer of from the second to the fourth place throws great emphasis on . and marks the connexion with what precedes. For it is this faithful Gods Son. Comp. the position of in 10:1, and of in 1Co 8:4, where, as here, some MSS. put the particle back to the usual place. Winer, p. 699; Blass, 80. 4. That should have a Son who was Yes, and No would be a monstrous contradiction, and it is His Son who is the subject of . (Thdrt.) His title is given with solemn fulness. The full expression, , is used by St Paul in only two other places, Gal 2:20, Eph 4:13 (in Rom 1:4, ), in both of which there is an emphatic change of titles from Christ to the Son of God. See J. A. Robinson, Ephesians, pp. 100, 183. The rareness of use may be accidental, for St Paul often refers to Christ as the Son (1Co 1:9, 1Co 1:15:28; 1Th 1:10; Gal 1:16, Gal 1:4:4, Gal 1:6; Rom 1:3, Rom 1:9, Rom 1:5:10, Rom 1:8:3, Rom 1:29, Rom 1:32; Col 1:13), i.e. in all groups, excepting the Pastorals. St Pauls usage has to be compared with the evidence of papyri and inscriptions, in which , or in Latin inscriptions divi filius, is frequently used of Augustus. In a votive inscription from Magnesia on the Menander, now at Pergamum, for Nero between his adoption by Claudius and his accession (a.d. 50-54), Nero is called the son of the greatest of the gods, Tib. Claudius, . Deissmann gives an illustration of it, Light from Anc. East, p. 351; see also Bible Studies, p. 166. Hence two opposite suggestions. St Paul used rarely, because its evil associations would cause it to be misunderstood by converts from heathenism. He uses it, and the still stronger , and frequently uses of Christs relationship to God, because he wished to point out that there was only one Son to whom the title rightly belonged. See Milligan, Thessalonians, p. lxvi ; F. H. Stead, Expositor, 3rd series, 1888, vii. pp. 386-395. The full title is found Heb 4:14, Heb 6:6, Heb 7:3, Heb 10:29, and very often in 1 Jn. See on 1Jn 1:3; also Swete, Apost. Creed, pp. 24 f.; Menzies, 2 Corinthians, p. lii.

. The verb is very frequent in Paul (all four groups) of preaching Christ and the Gospel (4:5, 11:4; 1Co 1:23, 1Co 1:15:12; Php 1:15; 1Ti 3:16 ; etc.). The Apostle places the two related pronouns in close proximity, bound together in one expression between the article and the participle ; the Christ who was preached among you by our instrumentality ( not ). He is not claiming what belongs to . He and his colleagues are only : see on 1Co 1:5, 1Co 1:6. This is also used of Christ (vv. 5, 20, 3:4, etc.), and therefore is no evidence that St Paul regarded himself as a mere machine; but he is not the supreme worker. Here he is appealing to the probability that there is moral resemblance between master and servant. The Son of the God who cannot lie is one who may be trusted and has proved to be trustworthy. Therefore the message which His ministers bring- -is likely to be trustworthy. On St Pauls use of , often with a genitive following,- , , , and (v. 19) , -see Harnack, The Constitution and Law of the Church, pp. 339-343. It is clear from v. 20 that the Son of God, Jesus Christ, does not mean the doctrine about Jesus Christ. The meaning of v. 19 is not doubtful. The Apostle reminds the Corinthians of the way in which he and his colleagues proclaimed Christ among them at first. To make it quite clear what is meant by proclaimed by us, he names the missionaries. Paul and Silvanus were working together in Corinth for a time before Timothy, who had been left behind at Beroea and had afterwards been sent to Thessalonica, joined them. All three are associated in writing 1 and 2 Thess.* Chrys. may be right in suggesting that the appeal to the preaching by three different agents is given as a guarantee for consistency. Calvin suggests that these three had been specially maligned by the Apostles opponents. More probably St Paul is simply recalling the time when all three were working happily together. He does not mention Apollos, who came later, after St Paul had left.

We may safely assume that the Silvanus of the Pauline Epistles and of 1Pe 5:12 and the Silas of Acts may be identified, and that the proposal to identify him with St Luke is to be rejected. See Bigg, St Peter and St Jude, pp. 85, 86, art. Silas in Hastings DB. 4., art. Acts in Smith, DB., 2nd ed. We know very little about him after his work in Corinth.

, . The Son of God, who was proclaimed by us among you, did not prove to be Yes and No, but in Him Yes has proved true. The Corinthians experience of Him had shown that He was a Son who faithfully fulfilled the promises of His faithful Father. The change to the perfect () marks the permanent result: comp. the change from to (Col 1:16). For this use of , comp. (Rom 3:4), prove to be, be seen to be. means in Christ.

( A B C P) rather than (D E F G K L; F G omit ); correction to more usual order. (* A C) may be right, but . is powerfully supported (3 B D E F G K L P, Vulg.). 17 omits . See critical note on v. 1. D E F G have for , but f g have Silvanum.

20. . This is an independent clause, For how many soever are the promises of God; it is not (as AV) the subject, of which the next clause is the predicate, which obscures the meaning. With we may understand from v. 19: For of all the promises of God, however many they may be, in Him is found the fulfilment: again means in Christ, who sums up the historical development of Divine revelation. By the promises are meant those which were made to the Jews, and through them to mankind, with reference to the coming of the Messiah (Rom 9:4, Rom 9:15:8; Gal 3:14). The word is frequent in N.T., but is hardly ever used of anything else but Divine promises, for which it is the constant expression. It implies that what is promised by God is freely offered, it is not an engagement extracted by negotiation. See Lightfoot on Gal 3:14. The word is rare in LXX, and there it has no such special meaning. In Eph 1:13, Eph 3:6, the Gentiles are said to share in the promise through Christ. What is said here is that to all Gods promises Christ is the never-failing Yes, the Yes that assures, confirms, and fulfils.

. Wherefore also through Him is the Amen. This doubtless refers to the Amen in public worship (Deu 27:15 f.; Neh 5:13, Neh 5:8:6; Ps. 41:14) which the Church had taken over from the Synagogue: see on 1Co 14:16. This does not imply that Amen through our Lord Jesus Christ was already the usual formula for closing each prayer in public worship. About the response of Amen by the congregation there is ample evidence, and in this way the Corinthian converts had again and again given their adhesion to the teaching of St Paul and his colleagues. Their saying, Jesus is Lord (1Co 12:3), was of a similar character. The article, , means the customary Amen, and , or possibly , is to be understood. Calvin erroneously makes the clause a wish; quare et per ipsum sit Amen Deo ad gloriam per nos. The reading, , followed in AV, makes the a repetition of the , like Abba, Father, which is weak. The clause is not a mere amplification of the first part of the verse, but a deduction from it. The fact that in Rev 3:14 Christ is called , , probably helped to cause the corruption of the text.

. These words belong to exclusively, to the saying of Amen by the Corinthians in public worship, not to the first half of the verse; and is placed first with emphasis. It is to God, for His glory, that this assent by the congregation is given. In 1Co 10:31 we have . For the history of the word , see Milligan on 1Th 2:12 ; Parry, St James, pp. 36 f.; Hastings, DCG. 1. pp. 648 f. The repeats the of v. 19 : all this comes to pass nostro ministerio, through our preaching of Christ to you. It is the Corinthians who are inconsistent if, in the face of their own public asseveration, they tax their teachers with inconsistency. Others understand as meaning that the Amen is said by the Apostle and his colleagues as the spokesmen of the congregation; which weakens the argument. Still farther from the Apostles meaning is the corrupt reading which omits and makes the genitive after , to our glory. There is no (v. 12) here: he is answering the charge of levity. People who cause glory to be given to God for His faithfulness are not likely to be unfaithful.

( A B C F G O P 17, 37, Latt. Copt. Goth. Arm.) rather than (D* d e Ambrst.) or (D2 and 3 E K L, Chrys. Thdrt.). ( A B D E F G K P) rather than (C L O, ad gloriam nostram f Vulg.). The addition of dicimus after ad gloriam nostram in some Latin writers is a gloss without authority in any Greek text.

21. . It is better to take this as a complete sentence of which is the predicate than to make it the subject of a long sentence of which v. 22 is the predicate. It is doubtful whether is to be carried on to the second and to the and in v. 22: the fact that is repeated while is not, is rather against the carrying on, but is by no means decisive. The change of tense from present to aorist does not affect this question. Both teachers and taught are included in : the following and may mean the officials only, and the anointing and sealing may refer to their being separated (Act 13:2) for ministerial work. The is evidently suggested by , and it is implied that the Apostle and his colleagues shared the unction with which Christ was anointed, i.e. the power of the Spirit. In 1Jn 2:20, 1Jn 2:27 this is extended to all believers (Swete, The Holy Spirit in the N.T., p. 385). Elsewhere in the same work Swete takes this passage as applying to all believers (pp. 193, 220, 232); see especially p. 198, The Epistles of the N.T., which are silent about the fact of the Lords Baptism (except the allusions in 1Ti 3:16; 1Jn 5:6), as they are about most of the other facts of the Gospel history, speak freely of the anointing received by all Christians from the Holy One, i.e. the ascended Christ (2Co 1:21; 1Jn 2:20, 1Jn 2:27). This agrees with Neanders view; Es ist dies die Weihe des allgemeinen Priesterthums. If we confine and to the teachers, then the aorists refer to the time when they were set apart for missionary work. If we regard all Christians as included in the , then the aorists refer to their conversion and baptism. In either case, the change of tense indicates that God continually establishes those whom He once for all consecrated to Himself. The does not imply any actual ceremony of unction: the anointing is with the Spirit; and in order to bring out the connexion between and , the former might be translated the Anointed. But He who confirmeth us and you also unto the Anointed and who anointed us is God. We must keep in mind that St Paul is dictating and not always adhering to the form of sentence which he originally had in his mind. Who confirmeth us is another blow at the charge of levity; it indicates that the relationship established between us and Christ cannot be impugned; there is no flaw in it, and it is legally indestructible. See Deissmann, Bible Studies, p. 109; in papyri is often used of a surety.

. The is a conciliatory addition, like in v. 14. In this permanent the Corinthians share equally with their teachers, and this is a strong guarantee for the sincerity of the latter. It is absurd to suppose that we who remain united with you in such a relationship treat you with levity. The addition of in Eph 4:25 is similar; joint membership in the same body conduces to truthfulness.

. In relation to Christ, (Chrys.). This is another security against levity and caprice. One is tempted to translate, into the Anointed so as to abide in Him; but the present participle is against this. They entered into Christ as members of His Body when they became Christians, and God is continually confirming them in that relationship. The in Christ of AV and RV. is right, cf. Col 2:7.

. If is not carried on, this refers to the consecration of the Apostle and others for missionary work. But all Christians receive unction from God (see on 1Jn 2:20, 1Jn 2:27), and we cannot with any certainty restrict the to the officials. The mention of has suggested , but there is probably no direct reference to the anointing of Christ at His Mission to bring the good tidings (Luk 4:18; Act 4:27, Act 4:10:38; cf. Joh 10:36). Heb 1:9 should not be quoted in this connexion, for there the glorified Son is anointed with the oil of gladness at the completion of His work, not with power at the beginning of it (Luk 4:14).*

For , which is overwhelmingly attested, C and the Harlean Syriac with a few cursives have . The scribe of B perhaps had the same reading; he has written , with after .

For Vulg. has qui unxit. Comely points out that ungere in N.T. is used to translate four different Greek words ; (Mat 6:17; Mar 6:13, Mar 6:16:1; Luk 7:38, Luk 7:46; Joh 11:2, Joh 11:12:3; Jam 5:14), (Mar 14:8), (Joh 9:11), and (Luk 4:18; Act 4:27, Act 4:10:38; 2Co 1:21; Heb 1:9). The first three words are always used in the literal sense, while the last is nowhere so used; is always symbolical, as also is (1Jn 2:20, 1Jn 2:27). In LXX, is very frequent, and almost always in the literal sense.

22. . The is omitted in important authorities, but is probably genuine. Deissmann (Bible Studies, pp. 108 f.) has thrown much light on both and . Sealing is mentioned in O.T. in the literal sense as a security against secret opening (Dan 6:17) and as a substitute for signature (1Ki 21:8); and in a figurative sense (Deu 32:34; Job 14:17, 33:16, 37:7; Isa 8:16). But the papyri show that sealing had a very extended and important use in the East, especially for legal purposes, to give validity to documents, to guarantee the genuineness of articles, and that sacks and chests convey the specified amount, etc. The meaning here may be that, in confirmation of a covenant, God sealed us as His own (mid.) and attested our value (see J. A. Robinson on Eph 1:13, Eph 1:14, and Swete on Rev 7:2). He not only anointed us, but also () sealed us and gave us; this is a further security. The first does not anticipate the second, both sealed us and gave; it introduces a fresh argument. We need not suppose that St Paul is referring to supernatural spiritual gifts as signs of an Apostle. An allusion to rites for initiation into certain mysteries is perhaps possible; but it is more probable that an allusion to Christian baptism is meant, a rite for which at a later period the metaphor of sealing was often used. The aorists point to some definite occasion. See on Rom 4:11, Rom 15:28.

. Lightfoot has a full note on the strange word , Notes on the Epistles of St Paul, pp. 323 f.; see also Ellicott on Eph 1:14. It may be Phoenician. Cf. the Scotch arles and the German Angeld or Handgeld. It is more than a pledge (pignus, ); it is (Thdrt.), an instalment, i.e. delivery of a small portion, whether of money or goods, as an earnest that the remainder would be delivered later. Comp. the use of in Rom 8:23. In v. 5 the expression occurs again. Papyri show that the was sometimes a considerable portion of the total, and that, if the buyer failed to deliver the remainder, he lost his ; on the other hand, if the seller failed to fulfil his side of the bargain, he had to pay twice the amount of the plus interest on it. The genitive is one of apposition; the Spirit is the earnest, the earnest of eternal life; quantum ergo praemium est, cujus tanta est arrha ! id est gratia Spiritus (Pseudo-Primasius). The Spirit is the anointing, the sealing, and the first instalment of eternal life; and the three metaphors are perhaps meant to form a climax. The incidental, and probably unintentional, suggestion of Trinitarian doctrine is note-worthy. God confirms both teachers and taught to Christ; as a security He gave His Spirit. See on 13:14, on 1Co 12:4-6, and comp. Eph 4:4-6; also Clem. Rom. Cor. 46:3, 58:2. In the last two passages, as here, we have the order, God, Christ, Spirit; in the other passages the order varies, and sometimes Christ or the Spirit is mentioned first. In the Apostolic age there was evidently a pervading thought that in some sense the Divine Essence is threefold.

. Our hearts are the sphere in which the gift of the Spirit is displayed; cf. , (8:1, 16), and especially (Rom 5:5).

. (3 B C3 D E L O) rather than (F G, Latt.), or (* A C* K P).

Jerome notes that the Latin version has pignus here and 5:5, instead of arrabo (or arrha). Pignus = (Deu 24:10-13), a word not found in N.T. Nevertheless, in the Vulgate, Jerome has left pignus in both passages. This is one of many pieces of evidence that Jeromes revision of the Epistles was very perfunctory. Augustine also points out the inaccuracy of pignus as a translation; Melius dicitur arrha quam pignus ; haec enim duo similia videntur inter se, sed tamen habent aliquam differentiam non negligendam (Serm. 378). In LXX occurs Gen 38:18-20, and there it means pignus, a pledge, and not an instalment.

McFadyen takes this paragraph (15-22) as evidence of the heights upon which Paul was habitually living. He repels a charge of insincerity by showing how impossible it must be for a minister of Christ, the eternal affirmation of all Gods promises, to be insincere. For a moment he loses sight of himself and his pain in the contemplation of Christ as the Everlasting Yea the finished realization of the divine purpose.

Here the chapter ought to have ended; or still better at v. 14. The next two verses (23, 24) are closely connected with 2:1-4. See on 1Co 11:1.

23. . With great emphasis. He returns to his own individual case, in which Silvanus and Timothy are not included. Having shown how antecedently improbable it is that a minister of Christ should be guilty of levity and faithlessness, he now tells the Corinthians the actual reason why he changed his plans. It was not out of caprice, nor out of cowardice (13:10; 1Co 4:18, 1Co 4:19), nor simply for his own convenience; it was out of consideration to them. The marks the relation between the Apostles attitude and what has just been stated respecting God. He who continually confirms us is the faithful God; but I call Him as a witness, etc. These strong appeals (v. 18, 3:1, 4:2, 5:11) are evoked by his opponents charges of untrustworthiness and timidity.

. . I call God for a witness upon my soul; we might render I call this God, the God whom I have just described. He knows every corner of the soul and all its secrets; the most subtle deceit would not escape Him; and I should at once be convicted if I were lying. The rendering against my soul is possible (see on Luk 9:5, and cf. Act 13:51); in which case the idea is that, if he is lying, his soul, the seat of his physical life (Rom 2:9), will pay the penalty. Vulg. has in animam meam, Aug. super animam meam. In one of his letters (Ep. 157), Augustine says that many people do not know what constitutes swearing. They think that if they do not say Per Deum. but use expressions which are found in St Paul, they are quite safe. They say Testis est Deus (Rom 1:9; Php 1:8), Scit Deus (2Co 12:2), Testem invoco Deum super animam meam (1:23), without thinking. There is no sin in swearing to what is true; but swearing falsely is a very grievous sin, and those who swear frequently are likely to fall into it. Non ideo, quid in suis epistolis juravit Apostolus, vir in veritate firmissimus, ludus nobis debet esse juratio.

Calling Heaven to witness is freq. in literature from Homer onwards. Hector proposes to Achilles that each shall offer to the other the witness of his own gods as a guarantee of good faith (Il. xxii. 254);

.

Still closer to the present passage we have , (Plato, Laws, ii. 644 C) ; (Xen. Hell. 11. iii. 55) ; in all which cases the mid. indicates that Heaven is invoked as a witness on ones own side.* Harveius combines the ideas of upon my soul to search it and against my soul to condemn it; Deum invoco in animam meam, ut ipse inspiciat, si verum dico, et testis mihi sit,-si autem mentiar, puniat.

. Emphatic; it was in order to spare you. Levity was not the cause, but consideration for them; he did not wish to come to punish offenders (see on 1Co 4:21, 1Co 7:28), so he gave them time to come to a better mind. In this he was not shirking a painful duty. If they had not yielded to his severe letter and to Titus, he would have come in all sharpness (13:10). Delay was a gain to both sides, but it was not prompted by timidity or (v. 12).

. I came not any more to Corinth. The Greek cannot mean I came not as yet (AV), and can hardly mean I forbare to come (RV). Comp. (v. 16), (Gal 3:25), and with past tenses, (Act 8:39), (Joh 21:6). I came not any more. or I came not again, harmonizes so well with the theory of a second and painful visit to Corinth, even if it does not actually imply it, that those who reject the theory prefer some other manner of translation, as that in RV. See on 1 Corinthians, pp. 21-24, for arguments in support of the theory, and pp. 31-33 for arguments against it.

The theory that 2 Cor. 10-13: is part of the severe letter written between 1 Cor. and 2 Cor. 1-9 is strongly confirmed by this verse. In 13:2 he writes, If I come again I will not spare; here he writes, To spare you I came not any more to Corinth. This parallel combined with those between 13:10 and 2:3, and between 10:6 and 2:9, make a strong case. It seems difficult to deny that St Paul, in each case, is referring to the same thing,-in the passage from 10-13 in the present tense, and in that from 1-9. in the past (K. Lake, The Earlier Epp. of St Paul, p. 160). See also Kennedy, Second and Third Corinthians, pp. 79 f.; G. H. Rendall, p. 55.

24. Epanorthosis. At once the thought strikes the Apostle that what he has just said may be misunderstood, especially by the emotional Corinthians, who are so jealous of their own independence. The power to spare implies the power to punish, and this seems to imply a claim to control everything. He hastens to assure them that he makes no such claim. This nervous anxiety about seeming to presume is so unlike the tone of 10-13. that it is difficult to think that both belong to one and the same letter.

. Elliptical for . The ellipse is very intelligible, and seems to have been in common use; 3:5, 7:9; Php 3:12, Php 3:4:17; 2Th 3:9; etc. Winer, p. 746. Not that is in common enough use in English.

. He includes his colleagues once more ; v. 23 is purely personal. And he is perhaps once more glancing at the rival teachers who did try to domineer and dictate as to what the Corinthians must accept (11:20). Do not think that we are attempting anything of the kind. Our work is to awaken, to instruct, to entreat. Non quia dominatur fidei vestrae (Vulg.); have dominion over (AV), have lordship over (RV). Fides non necessitatis sed voluntatis est, dominatus necessitates causa est. Fides per dilectionem operatur (Gal 5:6) non per dominium cogitur (Herveius). Faith must be free. What power, asks Chrysostom, can make an unconvinced man believe? All you can do is to make him say that he believes. With regard to faith, Apostles are not tyrants but ministers and stewards (see on 1Co 4:1); they labour to help their flocks, not to oppress them,* The construction is not quite certain. Lord it over your faith is simple enough, but everywhere else in N.T. has a gen. of the person (Rom 6:9, Rom 6:14, Rom 6:7:1, Rom 6:14:9; 1Ti 6:15; Luk 22:25), not of the thing, and here the meaning may be lord it over you, being added as an afterthought, either because he had been accused of undue pressure (see on 1Co 7:35, and comp. 2Co 10:8, 2Co 13:10) in matters of faith, or because other teachers had used such pressure. In LXX such expressions as , , , are common enough (1 Est 4:15; Dan 2:39, Dan 2:3:2; etc.). Nevertheless, the position of is in favour of its dependence on rather than on , especially in contrast with . See critical note. Erasmus would supply to govern .

. So far from being tyrants we are fellow-workers-of course with the Corinthians. There is nothing in the context to suggest with God or with Christ; in 1Co 3:9, is expressed; in LXX the word is very rare; in N.T. usually of St Pauls colleagues.

. This comes rather as a surprise, for it forms no contrast with which might have been repeated. We do not force a creed upon you, but we help you in your quest of one. But, as he goes on to state, they no longer need such help, for they have found the truth. Yet they have not eached the full happiness which the Gospel can give them (Gal 5:22); their teachers can and do help them to greater joy in believing. It is the (Php 1:25), the (Rom 15:13) that they labour with their converts to produce. He mentions the of the Gospel in contrast to the which has to be mentioned (2:1) in connexion with his change of plans. See Chadwick, The Pastoral Teaching of St Paul, p. 175.

. Not by faith (AV, RV), nor by your faith (RV marg.), but in your faith. In that sphere the position of the Corinthians was correct and firm, and would have been altogether superfluous. It was not in their faith that they needed guidance and control, but it ought to have more influence on their lives. If the Gospel had its right effect among them, there would be no fear of either for them or for him. Some take the words as meaning that it is by faith that Christians have a secure foothold; but such a statement has no point here. St Paul is explaining why he has no wish to lord it over them as regards faith; it is because he is confident that they need nothing of the kind; their faith is sure. Could he afterwards, in the same letter, have written, Try your own selves whether ye be in the faith (13:5)? If that was written when they were disgracing the faith by rebellion, and in your faith you stand firm was written after they had submitted, all becomes intelligible.

With the dat. here comp. (1 Cor. 5:34) and (14:20). Papyri yied examples; e.g. . Bachmann would make it a dativus ethicus. For , see 1Co 15:1.

( A B C K L O P) rather than . (D E F G), which is an unintelligent assimilation to . The difference of order has point.

* In Origens phrase, the concurrence of Paul and Timothy flashed out the lightning of these Epistles.

(Fourth century). Codex Sinaiticus; now at Petrograd, the only uncial MS. containing the whole N.T.

B B (Fourth century). Codex Vaticanus.

M M (Ninth century). Codex Ruber, in bright red letters; two leaves in the British Museum contain 2Co 10:13-5.

P P (Ninth century). Codex Porfirianus Chiovensis, formerly possessed by Bishop Porfiri of Kiev, and now at Petrograd.

17 17. (Evan. 33, Act_13. Ninth century). Now at paris. The queen of the cursives and the best for the Pauline Epistles; more than any other it preserves Pre-Syrian readings and agrees with B D L.

A (Fifth century). Codex Alexandrinus, now in the British Museum. All of 2 Corinthians from 4:13 to 12:6 is wanting.

D D (Sixth century). Codex Claromontanus; now at Paris. A Graeco-Latin MS. The Latin (d) is akin to the Old Latin. Many subsequent hands (sixth to ninth centuries) have corrected the MS.

E E (Ninth century). At Petrograd. A copy of D, and unimportant

G G (Late ninth century). Codex Boernerianus; at Dresden. Interlined with the Latin (in minluscules). The Greek text is almost the same as that of F, but the Latin (g) shows Old Latin elements.

K K (Ninth century). Codex Mosquensis; now at Moscow.

L L (Ninth century). Codex Angelicus; now in the Angelica Library at Rome.

F F (Late ninth century). Codex Augiensis (from Reichenau); now at Trinity College, Cambridge.

* Other forms of the name are Hirom (I K. 5:10, 18) and Sirom (Hdt. vii. 98).

* Cf. (Rom 15:5), (15:13), (15:33); also (Psa_93[94]:19).

In the first eight chapters : occurs eleven times, in the four last chapters not at all, and in the rest of the Pauline Epistels only eight times; in the rest of N.T. (Lk., Acts, Heb.) only nine times. The verb is specially frequent in Acts and Paul, who uses it in all three senses; beseech 18 times, exhort 17 times, comfort 13 times, of which 7 are in this Epistle, where the verb occurs 17 times. Bernard, ad loc.

r r (Sixth century). Codex Frisingensis; at Munich. Fragments.

* See Briggs, The Messiah of the Apostles, p. 122.

37 37. (Evan. 69, Acts 69, Rev_14. Fifteenth century). The well-known Leicester codex; belongs to the Ferrar group.

C C (Fifth century). Codex Ephraemi, a Palimpsest; now at Paris, very defective. Of 2 Corinthians all from 10:8 onwards is wanting.

* information respecting the commentator is to be found in the volume on the First Epistle, pp. lxvi f.

* G. H. Rendall, on 1:4, argues strongly for the view that the anguish was caused by the revolt and estrangement of the Corinthian converts. See also the Camb. Grk. Test., 1903, p. 28. It is perhaps best to leave the question open. This trial, which the Apostle does not explain more definitely, surpassed all bounds, and exceeded his powers of endurance. He despaired of life. He carried within his soul a sentence of death. And now his unhoped for deliverance seems like an actual resurrection (A. Sabatier, The Apostle Paul, p. 181).

* Rutherford would render in a tribunal composed of ourselves. But the Apostle felt the sentence of death rather than pronounced it on himself. Rutherford explains the as due to the negative implied in .

* Cf. 1Co 3:19; Rom 11:35; Php 1:19; 1Th 5:22; 2Th 2:8.

* St Paul was a strong believer in the value of intercession, whether of others for him (Rom 15:30; 1Th 5:25; 2Th 3:1), or of himself for others (Rom 1:9; Eph 1:16: Php 1:4; 1Th 1:2; 2Ti 1:3; Phm 1:4). est Dei, est apostolorum, Corinthiorum (Beng.).

g d The Latin companion of G

67 67. (Eleventh century). At Vienna. Has valuable marginal readings (67 * *) akin to B and M; these readings must have been copied from an ancient MS., but not from the Codex Ruber itself.

* Westein quotes the saying Legre et non intelligen negligere ent.

* K. Lake thinks that, in the koine Greek is more commonly used in the sense of originally, with no comparative sense beyond that involved in a contrast between past and present, than in the more classical significance; and he holds that this is almost indisputably its meaning in all the ten passages in which it is found in the N.T. (The Earlier Epp. of St Paul, p. 226).

* On the supposed influence of Silas on St Pauls movements, see Redlich, S. Paul and his Companions, pp. 66, 82-84, 272.

On the striking coincidence between this passage and Acts, see Knowling on Act 18:5, and Paley, Horae Paulinae, iv. and viii.

That St Paul is here opposing Judaizing teachers, who preached a different Jesus, and that he names Silvanus and Timothy in order to exclude the Judaizers, is an unnecessary hypothesis.

f d The Latin companion of F

O O (Ninth century). Two leaves at Petrograd contain 2Co 1:20-12.

d d The Latin companion of D

e d The Latin companion of E

* An allusion to the rubbing of athletes with oil before gymanstic contests is not probable.

* The expression is Greek rather than Hebrew. In LXX we have (1Sa 12:5, 1Sa 12:6, 1Sa 12:20:23, 42), but not this phrase.

* Fides enim prorsus ab hominum jugo soluta liberrimaque esse debet, says Calvin. He goes on to remark that, if any man had a right to have dominion in matters of faith, it would be St Paul ; yet he disclaims it. Whence Calvin infers that the only rule of faith is Scripture.

St Paul uses eleven or twelve times, 1Th 3:2 being doubtful ; elsewhere only 3Jn 1:8.

It is implied in this, that joy is the very end and element of the Christian life, and that it is the ministers duty to be at war with all that restrains it, and to co-operate in all that leads to it (Denney).

Fuente: International Critical Commentary New Testament

Sharing Comfort in Affliction

2Co 1:1-11

This was a circular letter, including in its scope all the scattered communities in the district. Grace was the usual salutation of the West, Peace of the East. Here they meet. All our mercies emanate from the Fathers heart, and all comfort comes from the Comforter. When next passing through great sorrow and trial, notice how near God comes and what He says. Try to learn His methods, to get His secret. Remember that you are being comforted in order to comfort others. God is training you to be, like Barnabas, a son of consolation. The gains of trial are immense, because they furnish the experience from which others may profit. Often God ministers comfort by sending a friend, 2Co 7:5-7.

Either through persecution or through severe illness Paul had been brought to the gates of death, 2Co 1:8. His recovery was little less than a miracle, but throughout his trust never wavered. Dare to believe, like Paul, that God has delivered, doth deliver, and will deliver! Past, present, and coming deliverances blend in this sweet verse. What He hath done, He doth now, and will do. Only see to it that you have the sentence of death in yourself, and on yourself, and that you go out of yourself to God, in whom is all necessary help. In such hours we may also receive great help from the faith of our friends, 2Co 1:11.

Fuente: F.B. Meyer’s Through the Bible Commentary

Comfort In Affliction

2Co 1:1-7

Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia: grace be to you and peace from God our Father, and from the Lord Jesus Christ. Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation. And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation, (vv. 1-7)

The first letter to the Corinthians, as we have seen, has to do with order in the church of God here on earth. Someone has aptly called it, The Charter of the Church. There are some people who would foolishly set to one side most of Pauls earlier epistles as though they did not have a full dispensational place for our day, but it is an important thing to note that if we were to set First Corinthians to one side we would then have no other portion of the New Testament giving us any direction whatsoever as to the order and discipline of the churches of God here in the world. Here alone we get divine instruction as to these things.

When we come to the second epistle to the Corinthians, the apostle unfolds for us the ministry of the churches of God. I say churches because we are thinking of individual congregations. The two terms are used in Scripture. Paul says, I persecuted the church of God, and wasted it (Gal 1:13). He means the entire church wherever he found it, but he also speaks of the churches of God in Judea and in Galatia, etc., referring to local assemblies. God has Himself appointed the ministry for His churches, and we have the order and the choosing of that ministry, the nature of it, in this second letter to the Corinthians.

First of all we find that it is a divinely trained ministry. It is not a question of college training; it is not a question of graduating from a university nor of going through some particular seminary. All of these things may or may not be important in the training of a servant of God, but the first great prerequisite is that Christs minister be one who has learned to walk with the blessed Lord Jesus and to go through the school of affliction. At the beginning of the letter we read how wonderfully God sustains His servants in the hour of trial.

In this first chapter we have the apostolic salutation (vv. 1-2): Paul, an apostle [a sent one] of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia. Achaia was the name of the district, or province, as we would call it today, and Corinth was its chief city. Paul had labored for a year and a half in Corinth, and through his labors a great many throughout the entire district of Achaia had been converted. A church of God had been formed in the city, a rather remarkable church in some ways because we read, They came behind in no gift. Evidences of special divine favor rested upon them, and yet it was a church that, like others, had to endure trial and affliction for the testimony of Jesus Christ.

Paul wishes, Grace and peace from God our Father, and from the Lord Jesus Christ, in view of trial. It is not the grace that saves that is spoken of here; they were already saved; it is the grace that sustains. We who are saved by grace still need fresh supplies of grace for every step of the way, and so we are bidden to Come boldly unto the throne of grace, that we may obtain mercy, and find grace [for seasonable help] (Heb 4:16). This is the grace which the apostle prays may be the abiding portion of the people of God. And then he asks that peace may be given. It is not peace with God. That they already enjoyed. Every rightly instructed believer ought to enter into that. Being justified by faith, we have peace with God through our Lord Jesus Christ (Rom 5:1)-this is peace in view of the sin question. That has been settled and our consciences now are at peace, for we know that God is satisfied and we rest in that which has satisfied Him. But there is another aspect of peace that we need. We are going through a difficult scene, traveling through a world where affliction, sorrow, bereavement, and suffering abound, and if it were not for special mercy ministered to us from day to day we might be overwhelmed by the difficulties of our pilgrim journey. Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee (Isa 26:3). This is the peace for which the apostle prays, that the people of God may so walk before Him that they may enjoy His peace whatever their circumstances. As we read in Php 4:6, Be not anxious about anything; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.

In the early days of the church when thousands were sealing their testimony with their blood, God enabled His beloved people to go through the keenest sufferings not only without resentment toward their enemies, but with the peace of God garrisoning their hearts, and He still calls on people to give up their lives for the gospels sake. The noble army of martyrs praise Him. Christianity is a wonderful thing; it enables people to triumph over all circumstances. As we think of what some of the missionaries of the cross are called upon to endure, it ought to make many of us at home ashamed that we allow such trivial things to disturb our spirits. Ye have not yet resisted unto blood, striving against sin (Heb 12:4). Think of the little things that fret us because we are a bit short of money now and then, because we have pain and aches occasionally, because we have to face a little in the way of trouble and trial. How small these things are compared with what many of Gods dear servants in distant places are undergoing for Him! But the same grace that sustains them in their trial is needed to sustain us in ours, and, thank God, it is at our disposal. The apostle celebrates that grace in the verses that follow.

First, there is an overflowing of the heart in praise. Blessed be God. Does your heart often say that? Let the Lord be praised! Let Him be worshiped and adored! How much there is to praise Him for. Blessed be God! Billy Bray, the Cornish miner, used to say, If they were to put me in a barrel, I would shout, Glory to God! through the bung-hole. When poverty stared him in the face, he said, If the meal barrel is empty, I will put my head in the barrel and praise the Lord. One day his wife came to him and said, Do you know, we havent a penny left?

Is that so? he said.

And what is more, we have no food left. I went to the barrel to see whether I could find something to do a little baking with, but there is nothing left. Now practice what you preach, and put your head in the flour-barrel and say, Praise the Lord.

He said, Well, if you will put yours in with me, I will.

All right, she said; I will.

And so they went to the empty flour-barrel and both put their heads in and said, Praise the Lord! and then they prayed. When they came out, there was a lot of flour on their heads, they were pretty well powdered-up. They went into the study with a song of joy in their hearts, and almost the next thing there was a knock at the door, and someone said that the Lord had sent him to minister to them. It is a great thing to be able to bless the Lord whatever our circumstances are.

David says, I will bless the LORD at all times: his praise shall continually be in my mouth (Psa 34:1). I am afraid some of us do not know much about that. We bless the Lord when we have plenty, and growl when we have not. But David says, I will bless the Lord at all times. Job was able to say, The LORD gave, and the LORD hath taken away; blessed be the name of the LORD (Job 1:21). You know the Devil said to God, That man loves You only for what he gets out of You; he loves You for the gifts You give him. So God said, Take everything away, and see. And Satan took everything away, and Job says, Bless the Lord anyway! God grant that He may fill our hearts with praise! Whoso offereth praise glorifleth me. Think of that the next time you feel like growling and complaining.

Blessed be God! And who is this God that we bless? Even the Father of our Lord Jesus Christ. Notice, He does not here suggest His Fatherhood of us as believers. That comes out later, but first of all He is the Father of our Lord Jesus Christ. You see our blessed Lord is His Son by a unique relationship into which no one else can ever enter. We are sons of God by a second birth, but our Lord Jesus Christ is the Son of God from all eternity, and therefore in a special sense God is the Father of our Lord Jesus Christ. Here then is the proof of His love. He had but the one Son and He gave Him for us, and shall we ever doubt His love because times seem a little difficult, sickness lays us low, finances seem to disappear, bereavement enters our home? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? (Rom 8:32). Blessed be God, even the Father of our Lord Jesus Christ.

And then notice the next title Paul gives Him, The Father of mercies. That is, our God is the source of every mercy that comes to us. David says, Goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever (Psa 23:6). Some of these mercies we do not always appreciate. We sometimes think perhaps that God is dealing hardly with us when He is really dealing with us in mercy. A friend of mine who went to heaven some years ago told of a time when he was riding on the top of an omnibus in Vienna, Austria, and they were held up because a flock of sheep was going down the street. As the folk on the bus leaned over to see what was going on, they noticed that there were two dogs running hither and thither to keep the sheep in the way. This friend turned to a stranger seated beside him and said, Do you know the names of those two dogs?

The man said, Indeed, I do not; I have never seen a sight like this before.

Well, said my friend, I think I know their names.

Do you?

Yes, one of them is Goodness and the other is Mercy, for David wrote about goodness and mercy following him all the days of his life.

You might not think it was goodness and mercy to have a couple of dogs yapping at you to keep you from going to the left or to the right, but it is Gods mercy that keeps us in the straight and narrow way, and He uses trial and difficulty for that very purpose. He is the Father of mercies.

And then again He is called The God of all comfort. There are two things of which God is said to have the monopoly: He is the God of all grace and He is the God of all comfort. All grace comes from Him, all lasting comfort comes from Him. Consolation and comfort are the same in the original text, and you get it from God. I suppose you have noticed that in the Word of God the three Persons of the blessed adorable Trinity are all spoken of as engaged in the ministry of comfort. Here we have the Father of our Lord Jesus Christ as the God of all comfort. Then we remember the title the blessed Lord uses for the Holy Spirit. John 14-16 speak of Him as Another Comforter, the Parakletos, the One who comes to our help to sustain and strengthen. And in 1Jn 2:1 we read, If any man sin, we have an advocate with the Father, Jesus Christ the righteous. The word advocate is the same Greek word translated Comforter in the other passages. If any man sin, we have a Comforter. That refers to the Lord Jesus. So God the Father is the Comforter, God the Holy Spirit is the Comforter, and God the Son is the Comforter. How wonderfully well we are taken care of! The entire Godhead is engaged in comforting and sustaining the people of the Lord.

The first aspect of comfort we all need is that of forgiveness. It was the Lord Jesus who said to the poor troubled one, Daughter, be of good comfort; thy faith hath made thee whole (Mat 9:22). Has He said that to you? Do you know the comfort of divine forgiveness? Comfort ye, comfort ye my peopleCry unto herthat her iniquity is pardoned: for she hath received of the LORDS hand double for all her sins (Isa 40:1-2). The double was really the doubling up of the bond after it was paid, and the debt that stood against us has been paid by our Lord Jesus, and so ours may be the comfort of forgiveness.

But then we need comfort to help in every time of trial as we go through this world, and we have the blessed Holy Spirit dwelling within us to be our Comforter. There is a lovely word in the sixty-sixth chapter of the book of the Prophet Isaiah, As one whom his mother comforteth, so will I comfort you. There are different Hebrew words translated comfort. This particular one really comes from a root that means to sigh. As one whom his mother sighs with, so I the Lord will sigh with you. Why did they translate that comfort? Do you get any comfort like that? Do you remember when you were a little tot and in some trouble and distress, and mother drew you into her arms and patted your head and said, Yes, yes, mother understands; mother feels with you in it all? Your mother sighed with you, and it helped wonderfully. Mothers are wonderful people. I sometimes say they are amiable witches, they are wonderworkers. A little chap running around the yard hurts himself, the knee is cut, and mother picks him up in her arms, and even before she gets the antiseptic she kisses it and says, Yes, yes, mother knows it hurts, and the little fellow says, Mamma, it is better already. Our God enters with us into all our troubles; He is not an indifferent spectator.

A minister tells the story how years ago when he was a young preacher he had been very busy one entire week and did not have time to get at his Sunday sermons until Saturday morning. He felt he must take the entire day to concentrate and get ready for the Lords Day services. He said to his wife, My dear, I must not be disturbed this morning. I am going into my study and have to get up two sermons for tomorrow. You just tell everybody I cannot see them. And so she took her place as guardian. She had not been told to keep the children out, and the little folks came in and were playing noisily. Finally he said, Mother, I cannot study with these children making so much noise, and so she came running with a wooden basin full of nuts and a nut-cracker, thinking that would keep them occupied. But there was only one nut-cracker and there were three children, and they soon began fussing about who should have it. The little girl found she could crack nuts without a cracker; she could go to the door and put the nut against the jamb and pull the door and the nut was cracked. And so she held the nuts while her brother pulled the door, but suddenly the door came too quickly and she did not get her finger away, and she let out such a scream that the poor man with his overwrought nerves jumped up and said, Mother, mother, you must come and take these noisy children away. I cannot study with them here. She came running along and said, Come, you must come away, and started down the hallway with them. The little thing was crying so hard, and the minister could hear the mother saying, Oh, my darling, does it hurt so much? Does it hurt so dreadfully? And between her sobs she said, It isnt that it hurts so much, but Daddy never even said, Oh! To feel there was no loving sympathy was what hurt. Dear child of God, am I speaking to someone lying on a bed of sickness, enduring pain and anguish? Do you love the Lord Jesus? He loves you, and your God and Father is looking down upon you and saying, Oh. For it is written, In all their affliction He was afflicted, and the angel of His presence saved them: in His love and in His pity he redeemed them (Isa 63:9). As one whom his mother says Oh with, so the Lord your God says Oh with you. His comfort is a very real thing. He feels for you, and it is said of the Lord Jesus, We have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin (Heb 4:15). He has been over the road. You can never suffer as He did; He sounded the depths of human loneliness and anguish, and now He can feel for you in all you go through.

And so the apostle says, Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. We are often so selfish. We want people to take cognizance of our suffering; we want sympathy and a kind word and love. But we forget that there are others all around us who need it too, and if God comforts you in your trial, it is that you may comfort someone else. You will be able to say, I know; I have been through it myself, and let me tell you how wonderfully the Lord undertook for me, He can do it for you too.

For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. The greater the suffering, the more we are called upon to endure, the more wonderful the opportunity we have of learning what a God our God is, and how marvelously He can meet every need of the human heart.

Whether we be afflicted, says the apostle, it is for your consolation and salvation. He was willing to suffer that others might be blessed. Which is effectual in the enduring of the same sufferings which we also suffer. Since you Corinthians became Christians you are suffering for Christ. We suffered to bring Christ to you, and you are now entering into what we have been enduring. Let us together find our comfort in God.

Whether we be comforted, it is for your consolation and salvation. And our hope of you is stedfast, knowing, that as ye are partakers of the sufferings, so shall ye be also of the consolation. What a word of cheer that ought to be to any tried, troubled saint of God. You are partaker of the suffering, you are going through a time of special stress, but according to the Word of God you shall be partaker of the consolation. The Lord is ready to undertake for you, He in His infinite grace is waiting to minister to your deep need. Just trust Him, and after you have suffered a while He will bring you out to His own praise and glory. Meanwhile may it be yours and mine to glorify him in the fire.

If you are unsaved, how much you are missing! You do not know the comfort of the Triune God. You are turning away from your best Friend, and you do not realize it. You remember the invitation of the Lord Jesus as He looked out upon the sin-sick world and said, Come unto me, all ye that labour and are heavy laden, and I will give you rest (Mat 11:28). And this invitation comes to you today. Will you come? Will you find in Him that rest which you can never find anywhere else? No matter what your sin, no matter what your anxiety, He waits to meet every need if you will only trust Him.

Fuente: Commentaries on the New Testament and Prophets

2Co 1:4

Affliction, a School of Comfort.

I. Sometimes we look with pleasure on those who have never been afflicted. We look with a smile of interest upon the smooth brow and open countenance, and our hearts thrill within us at the ready laugh or the piercing glance. There is a buoyancy and freshness of mind in those who have never suffered which, beautiful as it is, is perhaps scarcely suitable and safe in sinful man. It befits an angel; it befits very young persons and children, who have never been delivered over to their three great enemies. I will not dare to deny that there are those whose white garments and unfading chaplets show that they have a right to rejoice always, even till God takes them. But this is not the case of many, whom earth soils, and who lose their right to be merry-hearted. God brings His saints into pain, that they may be like what Christ was, and may be led to think of Him, not of themselves.

II. Taught by our own pain, our own sorrow, nay, by our own sin, we shall have hearts and minds exercised for every service of love towards those who need it. We shall in our measure be comforters after the image of the Almighty Paraclete, and that in all senses of the word-advocates, assistants, soothing aids. Our words of advice, our very manner, voice, and look, will be gentle and tranquillizing, as of those who have borne their cross after Christ. We shall not pass by His little ones rudely, as the world does. The voices of the widow and the orphan, the poor and the destitute, will at once reach our ears, however low they speak. Our hearts will open towards them, our words and deeds befriend them. The ruder passions of man’s nature, pride and anger, envy and strife, which so disorder the Church, these will be quelled and brought under in others by the earnestness and kindness of our admonition. Thus, instead of being the selfish creatures that we were by nature, grace, acting through suffering, tends to make us ready teachers and witnesses of truth to all men.

J. H. Newman, Parochial and Plain Sermons, vol. v., p. 300.

References: 2Co 1:5.-Spurgeon, Sermons, vol. i., No. 13; Ibid., Morning by Morning, p. 43; Preacher’s Monthly, vol. i., p. 249. 2Co 1:6.-E. M. Goulburn, Occasional Sermons, p. 327. 2Co 1:6-7.-S. Martin, Comfort in Trouble, p. 66. 2Co 1:9.-Spurgeon, Sermons, vol. xxvi., No. 1536.

2Co 1:11

I. We must take care we do not hinder. We may hinder by indifference. People who hinder are often people who live at ease. Take care you do not hinder any good work, do not dishearten any workers; if you do not agree with their methods, do your best not to injure their work.

II. Nerve yourself to triumph over hindrances. Your life and mine ought to mean conquest. We want victory everywhere, Christ glorified in all our life. The service of Christ never wearies. There is no service in the world you would not be tired with, if you had to live and work for humanity alone.

III. Let us approach the subject along the line of variety of work. There is a great deal to be said for the numerous ways in which we may help. Some people in the world have a faculty for helping, though not dowered with rich gifts. Where the spirit of helping together is, it is not only the result that is attained, but in this moulding process we lose our angularities and divisions.

IV. This helping together will be rewarded in ways we little think of. First try to realise the world’s great misery of selfishness by listening to its sob and sigh and broken song. As Christians we are happy in helping. We are all disciplined by it. There is a reflex influence in all we do upon ourselves. Idleness is the parent of all sins-that is, the cradle in which they are born; and one good result of helping others is this, that to help others I must have strength myself. It drives me to Christ for grace of forbearance and strength to overcome obstacles in my way. Happy if, when evening comes, we can feel that we have been thrown together for great and loyal purposes for Christ’s work.

W. M. Statham, Christian World Pulpit, vol. xxiv., p. 365.

Reference: 2Co 1:11, 2Co 1:12.-Spurgeon, Sermons, vol. ix., No. 507.

2Co 1:12

Simplicity and Sincerity.

I. Simplicity. The word means singleness-singleness of mind, purpose, character, life. The opposite of this is duplicity-doubleness in speech, behaviour, heart. And the world is full of that, as every one knows. There is a Divine simplicity which we ought to preserve in every part of our life. Most of all should we keep this pure simplicity in the highest part of it-in the religious sphere; avoiding, on the one hand, the high phraseology which expresses far more than we believe and mean, and, on the other, the compromising silence, or brief and hesitating speech, which expresses less than we believe and feel and are. To be far more anxious to stand well with our own conscience than in the opinions of others about us, and to be supremely anxious to please God and to live in his love and according to His laws-such is Christian simplicity.

II. Sincerity is the next word, and the two are much akin. They are almost as twin sisters. The word “sincerity” means literally translucence or clearness of mind. It is called godly sincerity, either because it is like His own, like the openness and honesty of all His procedure before men and angels, or because it comes directly from Him into the heart and life of its possessor. The sincere have their sincerity from Him. They cannot but be sincere when they yield to His gracious nurture. He who draws the water, pure, from the filtering earth, and holds it there-a little gem of beauty, a little specimen of His handiwork-in the deep translucent well where you may see your image, clarifies the souls that yield to Him, as He takes them through the strain of circumstances, and through the cleansing atmosphere of atonement, and through the vivifying spirit-air, until they become sincere and without offence, fit for Divine preservation unto the day of Christ.

A. Raleigh, The Little Sanctuary, p. 66.

References: 2Co 1:12.-Clergyman’s Magazine, vol. iii., p. 93; H. Crosby, Christian World Pulpit, vol. xxxiii., p. 27. 2Co 1:15-22.-F. W. Robertson, Lectures on Corinthians, p. 269. 2Co 1:17.-J. Kennedy, Christian World Pulpit, vol. iii., p. 289; J. P. Gledstone, Ibid., vol. xviii., p. 393. 2Co 1:18-20.-S. Holl, Ibid., vol. xxxiv., p. 161.

2Co 1:19

I. There is a cry of the soul after certainty and satisfaction. Christ solves the problem of nature. The soul cries in nature. The soul lifts up its painful wail, its note of grief. “In Him is yea.” He was and is the brightness of the Father’s glory and the express image of His person. As light paints likenesses, so that I may have the express image of a person I have never seen, so Christ is the portrait of God. He suits the personality of God; the octaves of eternity run along and through the whole architrave of nature. Light streams through all things when we believe in Him.

II. “In Him is yea.” He reconciles the contradictions of Scripture not less than the contradictions of nature, for unbelief grows out of contradiction. We do not believe in the unity presiding over our life, because of its contradiction; we do not believe in the unity of Scripture, because it seems to be laden with contradictions: they startle and appal us. Christ is the synthesis of being, and by Him all things subsist. I advise thee to carry all thy difficulties to Christ, and those which loom like threatening clouds over the pages of Scripture, carry all to Christ. From ever of old, God has been fostering spirits to whom to speak; giving, in all ages, as much as the consciousness, that is, knowledge or conscience, that is, the moral susceptibility, could bear. Men from the more distant periods and ages felt that there was reserved some better thing. Since the birth of Christ, there is a capacity for new truth, new light.

III. In life-“In Him was yea.” Our Joseph is yet alive. The gathering, accumulated sorrows and sins of the world brought him to it, incarnated Him in the fulness of time. Yet once again, the yearning cry of the world’s painful consciousness shall, in the fulness of time, bring Him without sin in the Second Advent hour, when He shall come with clouds and every eye shall see Him.

E. Paxton Hood, Dark Sayings, p. 135.

Reference: 2Co 1:19.-S. Martin, Sermons, p. 219.

2Co 1:20 (R.V.)

God’s Certainties and Man’s Certitudes.

I. Note first God’s certainties in Christ. (1) There is the certainty about God’s heart. The hopes and shadowy fore-revelations of the loving heart of God are confirmed by the fact of Christ’s life and death. (2) In Him we have the certainty of pardon. (3) Again, we have in Christ Divine certainties in regard to life. We have certainties for life in the matter of protection, guidance, supply of all necessity, and the like, treasured and garnered in Jesus Christ. (4) Lastly, in Christ we have the Divine certainties as to the future, over which, apart from Him, lie cloud and darkness.

II. Note, secondly, man’s certitudes, which answer to God’s certainties. The latter are in Christ, the former are through Christ. Now it is clear that the only fitting attitude for professing Christians in reference to these certainties of God is the attitude of unhesitating affirmation and joyful assent. Certitude is the fitting response to certainty. If we keep near Christ our faith will bring us the present experience and fulfilment of the promises, and we shall be sure of them, because we have them already.

A. Maclaren, The Unchanging Christ, p. 82.

References: 2Co 1:20.-S. D. Thomas, Christian World Pulpit, vol. xxvi., p. 200; Preacher’s Monthly, vol. ii., p. 234; Sermons on the Catechism, p. 135; F. Temple, Rugby Sermons, 1st series, p. 235.

2Co 1:21

The Anointing which Establishes.

I. Notice the deep source of Christian steadfastness. The language of the original, carefully considered, seems to me to bear this interpretation, that the “anointing” of the second clause is the means of the “establishing” of the first,-that is to say, that God confers Christian steadfastness of character by the bestowment of the unction of His Divine Spirit. No man will be surely bound to the truth and person of Christ with bonds that cannot be snapped except he who in his heart has the knowledge which is possession by the gift of that Divine Spirit to knit him to Jesus Christ.

II. In the next place, notice the aim or purpose of this Christian steadfastness. The words “in Christ” seem to me to imply (1) that our steadfastness, made possible by our possession of that Divine Spirit, is steadfastness in our relations to Jesus Christ; (2) that such steadfastness as we have been trying to describe has for its result a deeper penetration into Jesus Christ and a fuller possession of Him.

III. Notice the very humble and commonplace sphere in which the Christian steadfastness manifests itself. It was nothing of more importance than that Paul had said he was going to Corinth, and did not, on which he brings all this array of great principles to bear. From which I gather just this thought, that the highest gifts of God’s grace and the greatest truths of God’s word are meant to regulate the tiniest things in our daily life.

A. Maclaren, The Unchanging Christ, p. 93.

2Co 1:22

The Seal of Earnest.

I. The first metaphor in the text, the “seal” of the Spirit. A seal is impressed upon a recipient material made soft by warmth, in order to leave there a copy of itself. The Spirit of God comes into our spirits, and by gentle contact impresses upon material, which was intractable until it was melted by the genial warmth of faith and love, the likeness of itself; but yet so as that prominences correspond to the hollows, and what is in relief in the one is sunk in the other.

II. Note the “earnest” which consists in like manner “of the Spirit.” The “earnest,” of course, is a small portion of purchase-money, or wages, or contract-money, which is given at the completion of the bargain as an assurance that the whole amount will be paid in due time. “And,” says the Apostle, “this seal is also an earnest.” It not only makes certain God’s ownership and guarantees the security of those on whom it is impressed, but it also points onwards to the future, and at once guarantees that and to a certain extent reveals the nature of it. You have but to take the faith, the love, the obedience, the communion, of the highest moments of the Christian life on earth, and take from them all their limitations, subtract all their imperfections, and stretch them out to absolute eternity, and you get heaven. The earnest is of a piece with the inheritance.

A. Maclaren, The Unchanging Christ, p. 104.

2Co 1:24

Ministerial Helpfulness.

This declaration divides itself very naturally into two parts-the negative and the positive; what is disclaimed, and what is professed; what the Apostle is not and will not, cannot be to them, and what he aspires to be and is.

I. First, then, observe with how much distinctness and definiteness he repudiates and disclaims the position of supreme religious authority over them and their faith. If he, who was a chosen and well-adapted instrument for the full revelation of gospel truth to the Gentile world, in a particular instance like this in Corinth, when he has revealed it, draws back and seems to stand apart in serious and reverential contemplation of the stupendous problem that must be wrought out between the Saviour and the sinner, between God and the individual soul, how foolish and impious must it be for others so far inferior to him to make pretension to priestly power, to assert sacramental efficacy concerning what they do, to legislate and decide for others concerning those high and deep and far-reaching things comprised under the phrase “faith and morals.”

II. “We are helpers of your joy.” (1) In these times there is a great deal of intellectual hindrance to religious decision and life. While boastful cries are heard that the battle is lost, that our main positions are taken, and that we must immediately retire, we are seen keeping well in rank, and still advancing on the high field of conflict, and in the long battle of the ages, as looking for the victory in the fulness of time. And this cannot but have a reassuring effect upon those whose minds have been troubled. Thus in our very position and work, when they are honestly maintained, we become helpers of others’ joy. (2) Then again, there is the continual shortcoming of the Christian life, making the helpfulness of the Christian ministry very necessary and very welcome. We are sent as repairers of all the breaches we may find, and restorers of the most desolate paths to dwell in. (3) Wherever we go we find sorrow and trouble in their various forms and measures. Christians only, and especially Christian teachers, are helpers of immortal joy-joy that will become glory everlasting in the great future world. (4) The grave is not the end of all-but to each there is a grave. To help the wearied soldier in fighting his last battle, the storm-tossed mariner into the haven of eternal rest and safety-this is to have harvest indeed. Triumphs won in life may be lost. Triumph won in death is something sealed and gained for ever. To help in this is to be a helper towards your eternal joy.

A. Raleigh, Christian World Pulpit, vol. viii., p. 241.

References: 2Co 1:24.-Preacher’s Monthly, vol. ii., p. 96; Ibid., vol. iv., p. 154; F. W. Robertson, Lectures on Corinthians, p. 274. 2Co 2:6-11.-Ibid., p. 280. 2Co 2:10, 2Co 2:11.-C. J. Vaughan, Words from the Cross, p. 126; F. W. Robertson, Lectures on Corinthians, p. 70.

Fuente: The Sermon Bible

Analysis and Annotations

I. TRUE MINISTRY AS MANIFESTED IN THE LIFE AND CHARACTER OF THE APOSTLE. Chapters 1-7

1. The Introduction

CHAPTER 1:1-7

1. The Salutation. (2Co 1:1-2)

2. The Thanksgiving. (2Co 1:3-7.)

After the opening words of salutation, the Apostle blesses God, the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort. The Apostle had many trials and testings, as well as much suffering, and in all these depressing experiences, God had graciously ministered unto him. Therefore he blessed God in this outburst of praise. We can only bless God as we know Him. Trials, afflictions, sorrows and sufferings make God a greater reality to the believer and display His gracious favor towards His beloved people. The Apostle had made this experience, Who comforteth (or encourageth) us in all our tribulation that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. In all his distress and tribulation he had drawn near to God, and God had not failed him, but ministered to his need. The blessing and encouragement he had received from God fitted him to comfort those who are in trouble.

An important principle concerning true ministry in the body of Christ is made known in these words of thanksgiving. God must minister to our hearts first, and, through what we receive, we can minister to others. And so all true ministry is of Him. He knew the sufferings of Christ in an abundant measure, but while the sufferings of Christ abounded toward him, so did his consolation abound through Christ also. All he passed through and suffered as a devoted servant of Christ in an antagonistic world, were the sufferings of Christ. Of these sufferings he speaks more fully elsewhere in this Epistle. And both, the trouble and the comfort, were not exclusively for him, but for all Christians likewise. All was for their benefit and blessing. The Apostle states, that whether afflicted or comforted, it is for their consolation and salvation, and that the same result is wrought in them by their own participation in a like experience. The Lord in His gracious dealing would turn affliction to their blessing as well as the consolation. His heart had been encouraged by what he had heard from Titus about their godly sorrow and therefore he could express his confidence and our hope of you is stedfast, knowing that as ye are partakers of the sufferings, so are ye also of the consolation.

Fuente: Gaebelein’s Annotated Bible (Commentary)

Paul: Rom 1:1-5, 1Co 1:1, 1Ti 1:1, 2Ti 1:1

Timothy: Act 16:1, Rom 16:21, 1Co 16:10, Phi 1:1, Phi 2:19-22, Col 1:1, Col 1:2, 1Th 1:1, 2Th 1:1, Heb 13:23

the church: Act 18:1-11, 1Co 1:2

all: 1Co 6:11, Eph 1:1

Achaia: 2Co 9:2, 2Co 11:10, Act 18:12, Rom 15:26, Rom 16:5, 1Co 16:15, 1Th 1:7, 1Th 1:8

Reciprocal: Act 20:4 – Timotheus Rom 1:7 – To all Phm 1:1 – Timothy Heb 13:24 – and all

Fuente: The Treasury of Scripture Knowledge

DURING THE STAY at Ephesus, Timothy had been sent in advance into Macedonia (Act 19:22), which accounts probably for the omission of his name at the beginning of the first epistle. By the time the second was written both Paul and Timothy were in Macedonia, and hence his name appears.

The opening salutation given, the Apostle at once gives expression to the thankfulness and comfort and encouragement that filled his heart. He traces it all back to God, the Father of our Lord Jesus Christ, who is the Father of mercies and the God of all comfort. Comfort had been poured into the heart of Paul, and he returned it Godward in the form of blessing or thanksgiving.

This however was not the end of it, for it also flowed outward for the help of others. Having been through heavy tribulation and received abundant comfort from God, he turned it to account and traded with it for the comfort of those similarly suffering. This is, without a doubt, an important principle in the ways of God. Whatever spiritual favour we receive from God, whether comfort, or joy, or warning, or instruction, or anything else, we are not to treat it as though it were entirely personal to ourselves, but rather as something granted us to be shared with others. We are never to forget the oneness of the saints of God. Indeed, we believe that we really never possess things in their fulness until we do begin to pass them on to others. A Christian poet has said,

For we must share if we would keep

That good thing from above;

Ceasing to give, we cease to have;

Such is the law of love.

The poets word is undoubtedly true. If we do not use what we have, we ultimately lose it. Again and again, does the Lord pass His servants through trying circumstances in order that they may learn valuable lessons and obtain the needed grace; and having done so, that thus qualified in an experimental way, they may become more efficient in helping others.

Another important principle comes to light in verse 2Co 1:5. God suits and proportions the consolation to the sufferings. If the sufferings are slight the consolation is slight. If the sufferings abound, the consolations abound. The sufferings, be it noted, are of Christ. That is, they are not only endured for His sake, but they are of the same character as those which He endured because of His absolute identification with God and His interests.

Such sufferings, the sufferings of Christ in His people, are always followed or accompanied by consolation, which is ministered through Christ.

In verses 2Co 1:3-7, one word occurs (in various forms) no less than ten times. It is translated six times by comfort, and four times by consolation. It indicates a cheering and supporting influence, and in Darbys New Translation is rendered consistently by encourage or encouragement. A slightly different form of the word is applied to the Holy Spirit by our Lord, and in Joh 14:15, Joh 14:16, is translated Comforter. In the same verses the tribulation, the trouble, the afflictions, the suffering, are only mentioned seven times: so that even in these verses the encouragement over-abounds in comparison with the sufferings. Without a doubt, herein lay the supernatural fortitude of the martyrs. Called of God to face unusual suffering, they were carried through it on a wave of unusual encouragement. The cheering and supporting influence abounded in their cases.

There is very little persecution from the world today in the English-speaking regions. For a century and a half great quietude and toleration has prevailed without, and it has synchronized with a period of disintegration and doctrinal laxity within. The sufferings that characterize the saints are mainly of the order spoken of in the first epistle, many are weak and sickly among you, or else troubles connected with trying circumstances, and the like. The sufferings of which Paul speaks in these verses are very largely unknown by us. The encouragement of which he speaks is also very largely unknown. The saint overflowing with encouragement in the midst of severe persecution is a sight but rarely seen. This we say to our shame, and our loss as well.

In verses 2Co 1:6-7 the Apostle links the Corinthians with himself in a very beautiful way. Carnal though they had been and feeble as to many things they yet had partaken in sufferings akin to those of the Apostle, and this fact in itself might yield them encouragement. Then in addition it was certain that in due season they would partake also of the encouragement.

This leads Paul to allude plainly to the special tribulation he had suffered in Ephesus, the capital of Asia. In Act 19:1-41, the occasion is called, no small stir, but his words in verse 2Co 1:8 reveal to us that it was even more critical and full of danger than we should deduce from Lukes account of it. Death evidently stared him in the face. Later in the epistle he recounts his experiences as a servant of the Lord, and speaks of being in deaths oft. This was one of the times when he was in death.

The riotous mob in Ephesus put upon him the sentence of death, and did their best to execute it. The Apostle met the situation with the sentence of death in himself. Thereby he was brought to nothing as to any hope or trust in himself, or in any powers that he possessed. He was shut up to God and His power. The God whom he trusted is the God who raises the dead, and who therefore would undo all that the mob might have done, had they been permitted to do their worst.

God however had intervened and held them in check. Paul and his friends had been delivered on that day, and were still being delivered. The Apostle did not contemplate the danger ceasing. The rather he knew that it would continue throughout his course. So he anticipated that he yet would be delivered, and that the Corinthians would have the privilege of helping to this end with their prayers. Then indeed Gods gracious answers would call forth a larger volume of thanksgiving. If many had joined in the request, many would join in the giving of thanks.

What gave him such boldness in requesting the prayers of the Corinthians was that he had a good conscience as to his whole manner of life. The simplicity and sincerity which are of God had marked him, and the wisdom which is of the flesh had been ruled out. This was true as to his general attitude in the world, but especially true as regards his course amongst the saints. He knew that in thus boasting he was only stating what the Corinthians themselves recognized right well. There had been those amongst the Corinthians who had aimed at defaming him, and at prejudicing them against him. The effect of this had by now been partly removed, for, as he says in verse 2Co 1:14, Ye have acknowledged in part that we are your rejoicing. That is, they had acknowledged in part that he was their boasting, even as they were his, in the day of the Lord Jesus. They were thus in considerable measure in happy accord.

In this delicate way does he allude to the great improvement that had come over the feelings of the Corinthians towards himself since the dispatch of his first epistle. But let us take to heart the fact that he based his request for prayer upon the simplicity and godly sincerity of his life. We hear Christians pretty frequently asking prayer from one and another. Sometimes we ask for prayer ourselves. But can we always ask for it upon this basis? We fear not; and possibly this accounts for a good deal of prayer and intercession being unanswered. For our lives, and all the secret motives governing them, are perfectly open to the eye of God.

Even before, when writing the first epistle, Paul had confidence that the relations between himself and them, though for the moment imperilled would be of this happy order. Because of this he had proposed to visit them previously, even before he took his journey into Macedonia. However things had been ordered otherwise, and the projected visit had not taken place. Here let us pause a moment. Even an apostle, you see, had plans disarranged and upset, and was led of God to record that fact for us in Scripture. The change, as we shall see presently, though not exactly ordered of God was overruled of God for ultimate blessing. Guidance may reach the servant in many ways; and if he misses direct guidance he may yet find even his mistakes overruled for blessing. Our concern should be to maintain that simplicity and godly sincerity of which verse 2Co 1:12 speaks.

Now those who were opponents used even this change of plans as a ground of attack. They insinuated that it indicated that Paul was a man of lightness, and shallowness of purpose: that he had no depth of character: that he would say one thing today and another thing tomorrow. The Apostle knew this and therefore he asked the question of verse 17. Was he a man swayed merely by fleshly impulse, so as to be pulled easily in this direction or that-saying yes today, and no tomorrow?

He answered this question by an appeal to his preaching when first, together with Sylvanus and Timotheus, he came amongst them. There had been nothing indefinite or contradictory about that. When he says, Our word toward you was not yea and nay, he alludes apparently to the manner of his preaching. Then in the following verse he mentions the great theme of his preaching-Jesus Christ, the Son of God. In Him everything has been firmly established for God. In Him is eternal stability.

Having such a theme, Pauls preaching was marked by a rock-like definiteness and certainty. The same definiteness and certainty should mark all the preaching of the Word today. Modernistic preachers, in the very nature of things, can only preach ideas-ideas based upon the latest pronouncements of speculative science, which are for ever changing. Their word most emphatically is, yea and nay. The statements of today, strongly affirmed, will be negatived before very many years have passed, just as the statements of not many years ago are negatived today.

We need not be unduly perturbed by the modernists. Their little day will soon be over, their vacillating pronouncements silenced. Let us be careful to preach the unchanging Christ in an unchanging way.

There is a very definite contrast between the yea and nay, of verse 2Co 1:19, and the yea and.. Amen, of the following verse. The former indicates that which is vacillating and contradictory: the latter that which is definitely affirmed, and then unswervingly confirmed in due season.

Man is fickle. With him it is frequently yes on one occasion and no the next. Moreover man is contradictory when it is a question of God and His will. Again and again does he break down, and consequently negative all that God desires for him. His reply to Gods will is uniformly Nay. The opposite of this is found in Christ, for in Him was, yea. He said Yes to every purpose and desire of God.

And not only was the yea found in Him but the Amen also. He not only assents to all the will of God, expressed in His promises, but He proceeds to carry all out, and bring all to full and final completion. In Him the thing is done, and shall be done, until a great Amen can be put to all Gods pleasure, so that God is glorified. And further, He obtains a people who become His servants for the carrying out of the Divine will: so that the two words, by us, can be added at the end of verse 2Co 1:10. What glorious stability and security is here! What confidence, what repose garrisons the heart that rests in Christ!

The Son of God, preached by Paul among the Corinthians, bore this wonderful character. Hence the solidity and certainty of his preaching. Hence also the stability which characterized Paul himself, and which is properly the character of every true Christian. We have been established in Christ. And it is God who has done it. What man does, he may very likely undo at some subsequent period. What God does, He does for ever.

We are thus firmly established in Christ-the Christ in whom is established all the counsel of God-by an act of God. Let us lay hold of this fact, for it lifts the whole thing on to a plane immeasurably above man. We have received too, the anointing of the Spirit equally by an act of God.

Bear in mind that the significance of Christ is the Anointed One. So verse 2Co 1:21 shows us that we are anointed as those who are established in the Anointed One. The Anointing reaches us as those who are connected with Him. When Aaron was anointed the precious ointment that was poured upon his head ran down even to the skirts of his garments (Psa 133:2). Which thing was a type or allegory; for the grace and power of our exalted Head has been carried down to us His members by the anointing of the Spirit. Thus it is-and only thus-that the promises of God can be carried into effect to the glory of God by us. It is Christ Himself who will bring to perfect fruition the promises of God in the coming day; but He will do it by us. That is, He will carry things out in detail through His saints, who are His anointed members. If only our hearts lay hold of this, we shall be very much lifted above this present evil world.

But the Spirit of God is not only the Anointing: He is also the Seal and the Earnest. As the Anointing He connects us with Christ. As the Seal He marks us off as being wholly for God. We are the Divine possession and marked as such, just as the farmer, who purchases sheep, at once puts a mark upon them that they may be identified as his. In the book of Revelation we read how the coming beasts will cause all to receive a mark (Rev 13:16). Those who do receive that mark will have to face the fierce wrath of God, as the next chapter shows, and Rev 7:1-17 reveals to us that God anticipates the wicked action of the beasts by putting the seal of the living God on His own.

God hath also sealed us, and we may well rejoice in this blessed fact. But do we always bear in mind its serious implications? We cannot carry two marks, if the one mark, that has been placed upon us, is Gods mark. He is a jealous God. The mark that is upon us is exclusive. If we attempt to carry also the worlds mark-to say nothing of the devils mark-we shall provoke Him to jealousy, and lay up much discipline and sorrow for ourselves. Take great care, O young Christian! for the world is ever seeking to put its unholy marks upon you, as though you belonged to it. You do not belong to it, you belong to God; so be careful not to wear the seals and badges it wishes to put upon you.

Then again, the Holy Spirit is the Earnest in our hearts. If, as the Anointing, we view Him in connection with Christ; and as the Seal, more in connection with God the Father, the Earnest indicates what He is in Himself. Presently, when the promises of God reach their fulfilment, we shall be in the full flood-tide energy of the Spirit of God. But today He is the Earnest of all this in our hearts. In our hearts, notice: not merely in our bodies, or in our minds. Our bodies are indeed His temple. Our minds may happily be suffused with His light. But in the deepest affections of our hearts we have the earnest-the pledge and foretaste of the glory that is coming. By the Holy Ghost given to us, we may realize anticipatively something of all the good that shall be ours, when the promises of God are brought to fruition to His glory, and by us.

In these three verses (20-22) we have been conducted to a wonderful climax of blessedness; and it all springs out of the seemingly small matter of the Apostle being obliged to make it plain that he was not a man of light mind, promising things that he had no real intention of performing. He did not merely defend himself. He improved the occasion to some purpose.

Having done so, he returns in verse 2Co 1:23 to the more personal matter out of which it all sprang. Another thing had most evidently weighed with him, and helped to divert him for the moment from another visit to Corinth. He had no wish to come amongst them, only to find himself bound to act in severity by reason of sin and grave disorder still being found in their midst. Hence he had waited until he had news of the effect of the earlier epistle he had written to them. He hoped for better things. It was not that he assumed dominion over their faith, but rather that he was just a helper, or fellow-worker, to the end that they might be delivered and rejoice.

The chapter closes with the words, by faith ye stand. This is a fact that we ought very much to lay to heart. If he had assumed dominion over their faith in any matter, their faith in that respect would have ceased to be. He would have merely ordered them to do certain things (quite right things, doubtless) and they would have done them, not as the fruit of the exercise of faith, but mechanically. There would then have been no faith in their actions, but just the mechanical action as a kind of outward shell. And then one day they would have scandalized everyone by collapsing; just as a hut in the tropics collapses suddenly, when all the insides of the supporting posts have been eaten away by the white ants.

There are plenty of Christian folk today who would much like to live their lives on somebody elses faith. They would like to be told what to do. Let somebody else have the exercise, and solve the problem, and issue orders as to what is the correct thing! They will be good and obedient and do as they are told. But it does not work, save disastrously. It is by faith we stand, not by somebody elses faith. By somebody elses faith we fall. And further, it is not good for the somebody else. Such forceful individuals begin to love having dominion over the faith of their brethren, and so becoming little popes. Consequently it ends disastrously for them.

Fuente: F. B. Hole’s Old and New Testaments Commentary

The God Who Is Enough

2Co 1:1-5

INTRODUCTORY WORDS

God, in every need, is the God who is enough. His resources are sufficient for all, deficient for none. His supply is abundant.

When Abraham stood, with raised knife, ready to slay his son, God said, “Hold thy hand.” Turning, Abraham saw a ram caught by its horns in the thicket. The ram was offered instead of the son. Then Abraham said, “Jehovah Jireh,” The Lord will provide. God was enough.

In Philippians we read the assuring words, “My God shall supply all your need.” No matter the strain, or stress; no matter the pain, or penury; no matter the service, or the sacrifice, God will meet every need.

The Spirit wrote to the Corinthians, “In every thing ye are enriched by Him.” Here is more than the supply of bare necessities-here is enrichment. God gives “good measure, pressed down, * * and running over.”

The body in which we dwell speaks of super-abounding wealth. Our body has two eyes, where one might have met a bare necessity; we have two ears, when one might have done; we have two lungs, two kidneys, two feet. God seems to say, “I will richly supply all your need-you shall have more than enough.

The world in which we move is filled with super-abounding plenty. There is more than a sufficient supply for every physical need. God not only saw that “it was good,” but He saw that it was “plenteous.”

David said, “My cup runneth over.” There is always something over, when God has dealt in grace with His own.

We may place our need over against His supply, and it will be more than met. God’s granaries are full of grace. God’s bounty is like the widow’s barrel of meal and cruse of oil,-it never wastes. We may take of God’s “fullness” without ever depleting His bounty.

God’s river of grace runs from the throne of God, runs earthward by mount Calvary, runs on and on touching every heart and hearth; yet, all the while the river grows in width and depth. What shall we say to these things?

Why be fearful and perplexed along thy way,

God will meet thine every need, by night and day,

He will guide thee with His eye,

Ev’ry need He will supply,

He will meet thy every cry,-

Make Him thy stay.

I. THE GOD OF ALL COMFORT (2Co 1:3-5)

In every phase of life our God is a God of all comfort. Here, as everywhere, God is our Jehovah Jireh who will provide. Whatever we need we find in Him.

The Holy Spirit bears the name of “Comforter,” because He walks by our side. He shares, with us, every difficulty, and bears, with us, every burden.

The Lord Jesus, also, is a Comforter. He entered the synagogue in Nazareth, and finding the place where it was written. He read, “He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind.”

The Father is the God of all comfort, because He knows our frame, He remembereth that we are dust. In all of our afflictions, He is afflicted. He is “like as a father.”

A delightful verse in Isaiah reads, “Comfort ye, comfort ye My people.” God wanted the Prophet to store up comfort for His people. Where, however, do we get the nature that makes us comforters? We must comfort others with the comfort wherewith we are, ourselves, comforted.

It is only as we have passed down with Him into the valley of the shadow, and have learned the deeper meaning of-“Thy rod and Thy staff they comfort me,” that we will be able to comfort others.

Thus, it is the comfort of God made real in our own lives, wherewith we comfort others.

The Captain of our salvation became perfect through suffering. Christ was made a perfect and princely Leader of His people, because He took upon Him our flesh, and bore our sorrows, and our pains.

We must travel along the same path which He trod if we would be perfected as comforters. The school of affliction and conquest is the only school which graduates comforters. It was there that we were perfected in our training; it was there that we caught the spirit of power to comfort others.

This is the way the key verse reads, “Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble.”

II. THE GOD OF ALL GRACE (2Co 12:9)

God gives more than “comfort,” He gives grace. The Apostle Paul was sore pressed on every side, yet, the burden of his prayer was for deliverance from what he called, “a thorn in his flesh,” For this he prayed thrice. God heard that prayer, and answered it. However, instead of deliverance, God said, “My grace is sufficient for thee.” The result was that Paul rejoiced, saying, “Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.”

It is our need, that becomes the channel of His blessing. It is our weakness, that proves the place for the provision of His power.

Had the disciples never known the storm on Galilee, they had never known the victory of Christ’s “peace be still.” The troubled waves gave Christ the footing on which to walk to His storm-tossed, despairing Twelve.

God delights in meeting our difficulty with His grace. He has ever proved that His grace is sufficient for any and every need.

We refresh our memories with the many trials and troubles that beset the travels and testimony of Paul. Here is what Paul said, “Having therefore obtained help of God, I continue unto this day, witnessing both to small and great.”

Look thou to God-

When clouds are low’ring o’er thy way,

And darkness shrouds the orb of day,

God gives more grace.

Look thou to God

When fierce the battle and the fight,

When weak, forlorn, and shorn of might,

God gives more grace.

III. THE GOD OF ALL HELP (Psa 46:1-5)

God’s chosen people have been driven from pillar to post. Scattered among the nations, and trodden down; they have almost despaired of help. The Spirit is anticipating the Messiah’s Return. In the words of our Psalm, He says,-“God is in the midst of her; she shall not be moved: God shall help her, and that right early.”

May we not expect as much from Gad? Will He not help us? Paul said, “Having obtained help of God”; yes, He will also succor us.

Our God is a God of all help. We can almost hear Him saying, “Be not dismayed: for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee.”

Though the earth be moved, and the waters roar

Though the mountain sink in the sea;

There is One in the midst, who will help us o’er

To the pastures green by the lea.

Though the heathen rage, and the kingdoms move,

Though the lawless lift up their voice;

There is One with us, who will help us soon,

He will make us to sing, and rejoice.

How blessed are the words, “She shall not be moved”! Christ said to Peter, “Thou art Peter, thou shalt be a rock,” What a revelation! We who are as fickle as the wind, as changeable as the sands of the seashore, shall be as stayed as the rocks of Gibralter. Why? Because God will help us. He undertakes for us. He is our undergirding. He holds us on the shoulders of His strength. He is the foundation that is unmoveable, and we are builded on Him.

Paul saw every power of the enemy set to sway him from his fidelity to Christ, and from his purpose to serve; yet, Paul could say, with undaunted trust, “None of these things move me.”

Beloved, God will help us. He will not suffer us to be tempted above that we are able. He will prepare a way of escape.

IV. THE GOD WHO KNOWS IT ALL (Mat 6:32)

How thrilling, and how soul-inspiring are the words, “Your Heavenly Father knoweth.” He knoweth the way that we take. He knoweth what our body needs for food, and for clothing. He knoweth our thoughts, and the intents of our heart. There is not a word on our tongue but that He knoweth it altogether.

Does such knowledge bring fear to your heart? It should bring all joy. God’s knowledge is the key to all of God’s helpfulness. His eyes run throughout the whole earth, to show Himself strong toward those whose hearts are perfect toward Him. It is for this cause that we know that all things work together for good, to those who are called of God, according to His purpose.

Thank God, we may safely rest in the all-seeing, all-knowing, God of love. It is in the light of that knowledge that we can say in every hour of struggle and of strife, “Even so, Father: for so it seemed good in Thy sight.” The blessedness of all of this is that the God who knows it all, cares.

Does the Father know? Of course He knows;

He knows the burdens and the woes,

He knows the anguish and the pain,

The bitter cup that thou must drain.

Does the Father care? Of course He cares,

He stoops to wipe away thy tears;

When ev’ry hope of earth is gone.

He stoops to turn thy night to dawn.

What then should the believer do? He should trust, and not be afraid. In all thing’s, he should rejoice; in all things, say, Amen.

V. THE GOD WHO GIVETH ALL QUIETNESS (Job 34:29)

Poor Job, beset with troubles-can he find quietness? Here is what Elihu said, “He giveth quietness.” Did Elihu mean to suggest that Job could be quiet mid a storm-tossed sea? Yes, it is there, that Christ gives peace. Quietness in the midst of a world of inquietude; rest mid restlessness; peace where war is reigning supreme-this is the gift of God. The Lord Jesus said, “My peace,” “My joy,” give I unto you. The God of all quietness will give us His rest.

God has said, “In quietness and in confidence shall be your strength.” What then? “O my soul be thou silent unto God.” Be still; for God will speak to thee.

There is nothing that can disturb the soul that rests in God: “He giveth quietness.” There is no storm that can enter the haven of rest in God: “He giveth quietness.” There is no penury, no pain, no trial, no tribulation, no anxiety and no anguish, that can reach the God-harbored soul: “He giveth quietness.”

Oh, heart of mine, be still! Rest in the Lord! Be quiet in Him! Shall we who know Him go forth with haste? Shall we be caught in the rush and hurry of an age that has no time to go apart a little and feast with Him? Forget not the warning of the Spirit, which He spoke of one who said, “While I was busy here and there, he was gone.” Shall we be so busy for Him, that we may never be quiet with Him?

“Sit still, my daughter! Just sit calmly still,

Nor move one step, not even one, until

His way hath opened. Then, ah then, how sweet!

How glad thy heart, and then how swift thy feet

Thy inner being then, ah then, how strong!

And waiting days not counted then too long.”

VI. THE GOD WHO WORKETH ALL (Rom 8:28)

“Your Heavenly Father knoweth.” There is not a prayer on your tongue, a plea on your lips, but that He knoweth.

We have seen how the eyes of the Lord run to and fro throughout the whole earth to show Himself strong toward those who put their trust in Him. There is, however, a still deeper truth. God not only knows all, but He works all things for our good. He knows, He also cares. He cares, He also works. He works for us, and not against us. He works in all things, and not in some things. Dare we, then, write, “Disappointment” over any of our life story? May not we the rather write, “His-appointment”? Think of it! All things from God are working for you.

The things that come, the things that go,

The things of pleasure, things of woe,

All work together-this I know

God leadeth on!

Then why should I be filled with fear?

And why walk through this desert drear,

With nought of joy, and nought of cheer,

When God leads on?

The part of our verse which we need to ponder is this: “We know that all things work together for good.” Unless we know, we will be miserable where we should be filled with cheer. Jacob said, “All these things are against me,” because Jacob did not know that God was working out his good, and that Joseph had been sent before to prepare a place for the sustenance of him and his seed.

Job did not know that his adversities and his adversaries were all working for his good, therefore Job complained.

Truly the Lord is righteous in His ways and works. Great is His faithfulness toward us. He who never slumbers nor sleeps will work out all things for our good.

AN ILLUSTRATION

PROVISIONED FOR A SIEGE

“When a city is besieged, the prince who would defend it doth not leave it to its ordinary strength and the standing provisions which it had before but sendeth in fresh supplies of soldiers, victuals, and ammunition and such things as the present exigence calleth for. So doth God deal with His people; His Spirit cometh in with a new supply, that they may better repel sin, and stand out in the hour of trial.” What supplies of food, medicine, and ammunition are poured into a city which has to sustain a siege; and seldom do they prove to be more than are required! Even so, in our time of temptation, the Lord bestows vast stores of grace, strength, comfort, and wisdom; and yet there is need of them all ere the assault is over. It were well if we had a clearer idea of the needs of a beleaguered soul. We think far too lightly of the necessities which arise out of the attacks of Satan, and the blockade of the flesh. The City of Mansoul has no provision within itself, and if its commerce with Heaven be cut off, black famine stares the inhabitants in the face. While the coast is clear it will be well to get in stores, and specially on those great market-days, the Lord’s Days. None can fit us to stand a siege but that Universal Provider who daily feeds countless myriads of needy creatures.

Lord, Thou knowest all things, Thou knowest when next my nature shall be beleaguered by the adversary. Provision me, I pray Thee, against the siege. Give me to rejoice because Thou hast prayed for me that my faith fail not.-Spurgeon.

Fuente: Neighbour’s Wells of Living Water

2Co 1:1. Much of this epistle will reflect the results of Paul’s first letter to the church at Corinth. Because of the conditions in that church due to the habits of the Gentile citizens of the country, it will be well for the reader to reread the “general remarks” offered at the beginning of the first epistle. The apostleship of Paul was supported both by Jesus and his Father. With such a weighty endorsement, the epistle to the church should have the most respectful consideration from those to whom it is addressed. It was sent directly to the church in Corinth, which was the Roman capital of Greece, and the salutation included all the saints (disciples) in Achaia, the name the Romans gave to Greece. For comments on Church of God, see those on Rom 16:16, in volume 1 of the New Testament Commentary, and those on 1Co 1:2.

Fuente: Combined Bible Commentary

2Co 1:1. Paul. . . and Timothy our (Gr. the) brother. See on 1Co 1:1. Timothy had been sent to Corinth along with the First Epistle (1Co 4:17), and along with him Erastus (Act 19:22), and probably Stephanas, Fortunatus, and Achaicus (1Co 16:17). Timothy had now returned to him and is here associated with the apostle himself in the salutation of a church which he knew so well. And as our apostle employed an amanuensis in the writing of his letters to the churches (with the exception probably of that to the Galatians, Gal 6:11), Timothy was in all likelihood the penman of this Epistle,unto the church … at Corinth, with all the saints … in the whole of Achaiathe name of the whole Roman province of Greece, northward to Macedonia. There appear to have been converts scattered up and down this whole province of which Corinth was the capital, in addition to the little church at Cenchre, the eastern port of Corinth (Rom 16:1). These would be affiliated with the mother church at the capital, meeting by themselves in little knots where numerous and near enough to each other, but looking to Corinth as their centre and the headauarters of Christianity in the province. All these the apostle embraces in his salutation to the church of Corinth.

Fuente: A Popular Commentary on the New Testament

Division 1. (2Co 1:1-24; 2Co 2:1-17.)

The unity of the body as recognized of God in the control of all that relates to every part for the good of the whole.

The importance of the first division is plainly seen here. It is an introduction to that which follows, and puts us upon the right track for the interpretation of all that follows. It is very striking, therefore, to find here insisted on, the unity of the assembly as recognized of God in the trial of all that happens with regard to any of the members of the body, making them thus more fruitful in their service to the rest. It is immensely important that we should get the idea of ministry which thus results. The tendency has been -while no Christian surely would deny that service in some sort belongs to all the people of God -yet to make what is commonly called ministry too much the service of a class, and official. We need, all of us, to wake up fully to the fact that ministry is nothing else than that service of Christ in all our life, to which we are pledged by the very fact that we are Christians. It is not by any choice of ours that we have been baptized by the Spirit into the one body of Christ. Our place and necessary duty in relation to all other members is thus clear. We may indeed have to ask ourselves what is our own distinct function in this way, -a question which we shall not answer by looking simply at ourselves and seeking to define it by such an examination. Love, as the apostle has already taught us, is the spirit of ministry. It is that which makes us servants as a matter of course to the needs of others, and here there is no restrictive band thrown around us to hinder the free motion of love. It is as we are led out to help in whatever way we may find ourselves able to help, that that ability on our part becomes more and more known to ourselves, and we fall more intelligently into the place which God has given us. Officialism has always been a restraint upon this mutual service. A large number have thus been systematically deprived of even the very opportunity of knowing what their gifts might be; and the blessing which God would thus have given us has been limited, and, as far as we could do it, forfeited by us. The heart is that which will teach us here better than the head, and love is not the blind thing which men have painted it, but, on the contrary, that which is the very key to wisdom. “He that winneth souls is wise.” The desire to do this will make us to seek out ways of doing it which will soon justify themselves, or find needed correction in the field of service itself.

1. The apostle associates himself in his address to the Corinthians now, in his constant, gracious way, with the brother Timotheus; while he has to maintain, in the state of things which we know was at Corinth, his own distinct apostleship by the will of God. He writes, therefore, with authority, not simply by way of advice; and we see, in fact, all the way through the epistle, how he claims this authority, while desiring to use it with all the gentleness of grace. He writes to the assembly at Corinth, but with a larger reference also to all the saints who were in all Achaia, wishing them in the first place, as that which would qualify for all that he will urge upon them here, “grace and peace from God our Father and the Lord Jesus Christ.” Grace is, as we know, our fundamental need, as well as that in which we stand with God, and peace is that which may well be our possession as we realize the grace in which we stand; but there is also a peace which flows from communion with the Father and with the Son, and which is essential, therefore, to all Christian walk.

The apostle writes as full of the comfort with which the news which he has just got from Corinth inspires him. He blesses the God and Father of our Lord Jesus Christ as “the Father of compassion and the God of all encouragement,” and immediately gives us in this way a key-note of the epistle: “For God encourageth us,” he says, “in all our tribulation, that we may be able to encourage those who are in any tribulation through the encouragement wherewith we ourselves are encouraged of God.” How beautiful is the fruitfulness of sorrow thus for us, as that which only makes us more deeply to realize God as a living God and the way in which He cares and ministers to us all! God is, after all, the great Minister. We are only imitators of God in this way, feeble as we are. It is ministry upon which every one of us depends, a ministry in which He may use and does use his people, and in which also the very circumstances of the way, however adverse they may seem, are nevertheless made all to work together for good to them that love God. How conscious we must be, if we have any right Christian experience at all, of the effect of trouble thus upon us, of how, when we draw near to God by means of it, He becomes truly more the living God, to be counted upon for all our need! The trouble of which he speaks is that which has resulted to him from the place which was his in the world as devoted to Christ. The sufferings of Christ abounded to one to whom to live was Christ and nothing else. It is not disciplinary suffering that he is speaking of, therefore; although it is true that, perhaps, in all suffering even where the highest privilege is found, nevertheless we are such that discipline may be in it, perhaps is commonly in it, and is part of its blessing. But that is not what is spoken of here. If the suffering of Christ abounded to him, so in proportion did his encouragement through Christ abound also. Both things, the trouble and the encouragement, were not simply for himself, but for all Christians also. Their encouragement would be found in endurance of the same sufferings, and their salvation or deliverance out of them was the crown of his suffering. From it in due time the deliverance came.

It is here that is found the ability for helping one another upon the basis of such common suffering and such experiences of the goodness and power of God. He had a stedfast hope with regard to them, an assurance that all this trial would work but blessing in regard to them, and now his own present encouragement by them would have its reflex influence upon them, for their own encouragement and as working out their deliverance also. If they were partakers of the sufferings on the one hand, they would be also of the encouragement on the other. Thus God has united His people together.

2. The apostle goes on to speak more of the trouble in which he had lately been, and of the effect upon himself, an effect which God would always produce in us from trial of this sort. He had been pressed exceedingly, beyond his own power to sustain it. Life itself he had given up as hopeless; but when God brought him down to this, and when the sentence of death, as it were, was written upon him, it was only that God might manifest Himself as the God of resurrection, a God acting in power beyond all thoughts of man, whatever the circumstances may be. The apostle had found deliverance. Assurance had been confirmed with him that God would always deliver him. He trusted Him for this, therefore, while recognizing the value of the prayers of the saints on his behalf, prayers which were already thus a manifest form of ministry to him; and the result with God would consequently be, in the grace bestowed upon him, thanksgiving on the part of many in his behalf. In seeing this, he is comforted by the assurance, the testimony of his own conscience, that in holiness and sincerity before God he had behaved himself in the world and even especially towards them. They were already recognizing this; and he wrote nothing else than he was sure they would recognize, and that he was their glorying, as they too were his in the coming day of the Lord Jesus.

3. He goes on now to speak of what might seem to have been a failure upon his part. He had been minded to come to them before this, to pass by them into Macedonia, and again to come from Macedonia to them, that they might set him afterward on his way to Judea; but in fact he had not done this. Had that been mere fickleness on his part, so that what he purposed today he would set aside to morrow? Was there, in this way, a kind of yea and nay with him, as earnest a nay as the yea before might seem to be earnest? He desires to rid them of any thought of this kind; and it is beautiful to see how he insists that his life took character from his preaching, even in such details as he is speaking of. The Son of God who had been preached among them by himself and Silas and Timotheus was He preached as One in whom there was yea and nay, the author of a mere conditional and uncertain blessing? Assuredly not. All in Him was certainty; all the promises of God were in Him yea, in affirmation; and in Him too amen, in the answer of faith and experience to His assurance; that God might have His due glory as alone He could in this way. As to the position of the Christian, God had established them all together in Christ, with whom there could be no failure. Salvation was in His hands and in no other. He had complete control of all circumstances, and grace to meet all possible necessities. Then, too, the power answering to this, the power of the Spirit, had been manifest. They were anointed thus and sealed. The power communicated had marked them out in the fullest way as those who belonged to God, and thus secured His coming in on behalf of those who were His representatives upon the earth. The Spirit Himself was thus the pledge and earnest of the future in their hearts. Here all was certainty. Nothing was merely contingent. Nothing depended upon man, whatever shape God’s grace might have to take in view of human frailty and uncertainty.

4. He goes on to explain the real reason for this apparent failure. It was to spare them that he had not come to Corinth. Their state was such that he was afraid of having to exercise apostolic authority in a manner that might seem to make him lord rather than servant. His absence from them was the fruit of his love toward them. It was to call into exercise the faith in which they stood. They were to act in the responsibility which was their own, and he left them free to act thus. Nor was it his mind to come to them again in grief. They were the very people who in their prosperity made him glad. Why should he be anxious to grieve them? And the object of his writing now was also that he might not have grief from those in whom he ought to rejoice. He had confidence also on his own part now, that his joy was really the joy of all of them. His previous epistle, with all the touch of severity that might be in it, was only the witness of the love which he had more abundantly towards them, and which was working for their blessing in this way.

5. The apostle now takes up the case of discipline to which he had to exhort them in the previous epistle. The sorrow which had been in his heart was really theirs as well as his, and he did not want them now to press his part in it in such a way as to hinder the manifestation of their love, which should be when this sorrow of theirs had taken effect in the breaking down of the offender. They had need now to show grace and encourage, for fear the one in question should be swallowed up with the excessive grief which he seemed to be manifesting. It is quite possible for us to go from the extreme of laxity to the extreme of rigidity, these things both springing really out of a lack of true love, which can neither, on the one hand, make light of the evil, nor on the other, lose sight of its object, which is to win the sinner from his sin. He could, therefore, now exhort them to assure this person of their love; and here he desired that they would be as obedient to the word from him as they had been obedient before in the active discipline itself. If they forgave anything, he too forgave. He was with them in it and as the representative of Christ also in his apostolic character, forgiveness indeed being the very triumph of grace over sin and the triumph over Satan too, in whose hands the offender had been put, but who would seek now to drive him to despair, and so to get an advantage over the flock of Christ Himself. Such were his devices, of which Christians should not be ignorant.

6. He goes back now to speak of his own personal exercises in relation to them. He had come to Troas for the gospel of Christ, and a door had been there opened to him by the Lord; yet his anxiety with regard to Corinth would not permit him to remain there. He did not find Titus as he expected, who had been sent to them, and his anxiety was such that he left even this open door and departed into Macedonia to find news of them. He does not pronounce upon this whether, after all, it had been the Lord’s mind that he should depart; but there could be no question how, with such an one as the apostle, it manifested his anxiety on their behalf; but God had come in. Everywhere he found it so. God was always leading in triumph in Christ. He does not say, “maketh us to triumph,” exactly. The triumph was that of God Himself, God who had unfailing interest in all that belonged to Christ, and who manifested it thus in those who were identified with Him upon earth. Through them He was making Manifest the savor of His knowledge in every place; and this, too, where the gospel might seem not to be a success, as where it was manifestly such: in those that were being saved and in those that were perishing. Those who preached it were still a sweet savor of Christ to God; and He delighted in the publication of His power and grace in Him; Christ always a sweet savor to Him, even though it might be in result to those who rejected Christ only a savor of death, the anticipation of worse death, -on the other hand, a savor of life unto life to those who accepted it. Who then was sufficient for such things as these? Their sufficiency had manifestly to be of God Himself, who was the great preacher of Christ in the power of His Spirit, who had come to glorify Him at all times. Yet the human instrumentality was not set aside by this, but confirmed rather; and it required, on the part of those whom God was thus using, that earnest sincerity which was of God; who did not make, therefore, a trade of the word of God, converting it into a means of following out their own self-interest, but who, in the presence of God, where Christ was, spoke in His Name.

Fuente: Grant’s Numerical Bible Notes and Commentary

THE APOSTLES EXPLANATION

Paul had left Ephesus where his first epistle had been written to this church, had crossed into Macedonia, and was now in Philippi (see Act 19:23 to Act 20:3 with 2Co 8:1 to 2Co 9:2 of this epistle.) The reception given his first letter had been generally favorable, but all had not submitted to his rebuke, and the adversaries who opposed his teachings before were more virulent than ever, now seeking to undermine his authority as an apostle. It was therefore with a two-fold purpose he wrote this second letter, to comfort some whom he had made sorry, by his previous one, and to defend his character and authority against those who impugned both. For this reason, as Alford says, we find consolation and rebuke, gentleness and severity, earnestness and irony succeeding one another at short intervals and without notice. To quote the Scofield Bible, his spiritual burdens were of two kinds, solicitude for the maintenance of the churches in grace as against the law-teachers, and anguish over the distrust felt towards him by Jews and Jewish Christians. The latter rejected the revelation through Paul of the doctrines of grace, grounding themselves, probably, on the kingdom teachings of our Lord (Rom 15:8), seemingly oblivious that a new dispensation had been introduced by Christs death. It was this that made necessary a defense of the origin and extent of his apostolic authority.

The first seven chapters are taken up with an account of his principles of action; chapters 8-9 are an appeal for the collection for the poor saints at Jerusalem; and the remaining chapters are a straight-out defense of his apostolic authority.

The particular part assigned for this lesson is the writers explanation of his conduct with respect to his promised visit (see the close of the first epistle), and with respect to the case of incest (see chap. 5 of the same).

The customary salutation, or greeting, (2Co 1:1-2), is followed by the usual thanksgiving (2Co 1:3-7), in which the apostle mentions his sufferings for Christs sake, and the relation they bear to this church as an example of patient endurance and Divine consolation. He enlarges on his sufferings, going into detail as to one particular, to magnify the power of God in his deliverance as from the dead (2Co 1:8-10). Tactfully he mentions his confidence in their interest in him (2Co 1:11), arising, as it must, out of his faithful service on their behalf (2Co 1:12-13), which they for the most part were ready to acknowledge (2Co 1:14). Note the exception in this last verse, and its indirect allusion to his enemies, (in part).

At this point he begins his explanation of his change of mind about visiting them, of which his enemies had taken advantage. His first thought had been to go to Corinth direct from Ephesus, then north into Macedonia where he now was, and returning to Corinth proceed thence into Judea (2Co 1:16). Passing by Corinth and going into Macedonia instead, was not a mere whim of his carnal nature, not an indication of trifling indecision or fear, but to spare them the further rebuke which must have fallen on them (2Co 1:17 to 2Co 2:4).

He next refers to his previous directions about the incestuous person, whom he now recommends to be forgiven and restored (2Co 2:5-11).

Perhaps the last two verses (2Co 2:12-13); suggest a further reason for his going into Macedonia before visiting Corinth.

QUESTIONS

1. Have you examined the scripture passages referred to in this lesson?

2. For what two-fold purpose was this epistle written?

3. What is peculiar as to its literary style?

4. What was the nature of Pauls spiritual burden?

5. Give the general outline of the whole epistle?

6. What is the particular theme of this lesson?

7. Analyze the lesson by verses.

Fuente: James Gray’s Concise Bible Commentary

Observe here, 1. The writer of this epistle described by his name, Paul; by his office, an apostle of Jesus Christ; with the manner how he obtained this office of an apostle, namely, by the will of God; it was not man, but God, that called him to the apostleship. It is of great concern and consequence both to ministers and people to be fully informed, and thoroughly satisfied, of that divine call which our spiritual guides have to come amongst them; that the ministers may be able to say, “We receive you as ambassadors from the Lord unto us.” Paul, an apostle by the will of God.

Observe, 2. A person conjoined with St. Paul in the writing of this epistle, and he is also described two ways; by his name, Timothy; by his relation, our brother.

Where note, The great humility and condescension of St. Paul, that though far superior to Timothy in years, and more transcendent in office, and more eminent in grace, yet he doth not assume and arrogate all to himself, but makes another sit, as it were, upon the throne with him; so humble and condescending was this holy man to one so far inferior to him, both in office and grace.

Note also, The happy advantage of Timothy in being with St. Paul, and having the happy privilege of being instructed and directed by so great an apostle; happy was it for young Timothy that ever he came into old Paul’s family.

Learn thence, That it is an happy advantage to such who in their younger years are dedicated to, and designed to be set apart for, the work of the ministry, to be under the inspection and care, the guidance and conduct, of those who are more aged, and better experienced than themselves: Paul an apostle, and Timothy our brother.

Observe, 2. The persons to whom this epistle is written and directed; To the church of God which is at Corinth. Corinth was a city famous for wealth and riches, but most infamous for lewdness and uncleanness: here was a temple dedicated to Venus, where were a thousand virgins set apart to be prostituted to the lusts of men; so that Korinthiadzein, to Corinthize, is as much as to be lascivious and unchaste; and after many of them were converted to Christianity, yet did the sin of uncleanness so much abound amongst them, that the apostle doth industriously set himself against it, and warns them of the sin and danger of it, in both his epistles wrote unto them.

However, as bad as Corinth was, God told Paul, Act 17:1 that he had much people in that city; and accordingly he spent a year and a half anmongst them, in preaching to them, in converting and confirming them.

Learn thence, That even amongst the most profane and unlikeliest people upon earth, God may, and sometimes doth, gather a church unto himself. See what monsters of men these Corinthians were, 1Ch 6:11 Whoremongers, adulterers, effeminate, abusers of themselves with mankind; and he tells them, not only such persons, but tanta such things, were some of them: but now washed, &c.

O the sovereignty and wonderful efficacy of the grace of God, in cleansing souls more black than ever was Ethiopian’s face! Though man cannot, yet God can, and sometimes does, cause figs to grow on thorns, and grapes on thistles.

Observe, 4. Our apostle’s salutation of, and prayer for, this church at Corinth: Grace be to you, and peace from the Lord Jesus Christ.

Whence note, 1. The mercies and blessings prayed for: grace and peace; spiritual blessings.

Note, 2. The original cause and spring from whence those blessings flow, from God our Father, and from Jesus Christ; from the Father as the fontal cause, and from Christ as the procuring cause, the dispenser of these blessings. A good argument to prove the divinity of Christ: he that can dispense grace and peace, of and from himself, is God; but Christ doth this, therefore he is God: Grace be to you, and peace from our Lord Jesus Christ.

Fuente: Expository Notes with Practical Observations on the New Testament

Greetings

Paul started answering his accusers immediately. He stressed that he was an apostle chosen by God, not men. He placed Timothy’s name with his in the introduction, perhaps because he had helped establish the church in Corinth ( Act 18:1 ; Act 18:5 ) and had been sent to correct problems there ( 1Co 4:17 ). This letter was also addressed to “the whole of Achaia,” which would include Athens in the Roman province, while the first letter seems to have been limited to the smaller Greek sense. This is thought because 1Co 16:15 calls Stephanas the “firstfruits”, while inclusion of Athens would make some Athenian the firstfruits ( 2Co 1:1 ; Act 17:34 ).

Paul prayed that the Corinthian church might have grace and peace from God the Father and Jesus Christ his Son. It is interesting how the apostle adopted both the Greek and Hebrew terms of greeting. The combination certainly makes for an appropriate prayer for God’s people in all ages ( 2Co 1:2 )

Fuente: Gary Hampton Commentary on Selected Books

2Co 1:1-2. Paul, an apostle Appointed and made such, not by my own will or choice, or those of any man, or any number of men; but by the will of God Who called me by his grace to that sacred and important office; see Gal 1:1; Gal 1:15; and Timothy, our Or rather a, brother St. Paul, writing to Timothy, styles him his son; writing of him, his brother. From this it is evident that Timothy was with the apostle when this second epistle to the Corinthians was written; and by joining his name with his own in this epistle, he did him the greatest honour, and highly advanced his credit with the Corinthians, and all other Christians who should read it. To the church of God which is at Corinth Whom he hath mercifully called out from the world and united to himself. With all the saints which are in all Achaia Corinth being the metropolis of the province of Achaia, the brethren in those parts, no doubt, had frequent intercourse with those in Corinth, and by that means had an opportunity of hearing this letter read in the Christian assemblies at Corinth. But as they had equal need, with the Corinthians, of the admonitions and advices contained in this letter, it was addressed to them likewise, that they might be entitled to take copies of it, in order to read it in their public meetings for their own edification. Macknight. Grace be to you, &c. See on Rom 1:7.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints that are in the whole of Achaia:

Fuente: McGarvey and Pendleton Commentaries (New Testament)

2 Corinthians Chapter 1

The apostle writes the second Epistle to the Corinthians under the influence of the consolations of Christ-consolations experienced when the troubles which came upon him in Asia were at their height; and renewed at the moment when he wrote his letter, by the good news which Titus had brought him from Corinth-consolations which (now that he is happy about them) he imparts to the Corinthians; who, by grace, had been their source in the last instance.

The first letter had awakened their conscience, and had re-established the fear of God in their heart, and integrity in their walk. The sorrowing heart of the apostle was revived by hearing this good news. The state of the Corinthians had cast him down and a little removed from his heart the feelings produced by the consolations with which Jesus filled it during his trials at Ephesus. How various and complicated are the exercises of him who serves Christ and cares for souls! The spiritual restoration of the Corinthians, by dissipating Pauls anguish, had renewed the joy of these consolations, which the tidings of their misconduct had interrupted. He afterwards returns to this subject of his sufferings at Ephesus; and develops, in a remarkable way, the power of the life by which he lived in Christ.

He addresses all the saints of that country, as well as those in the city of Corinth, which was its capital; and, being led by the Holy Ghost to write according to the real sentiments which that Spirit produced in him, he at once places himself in the midst of the consolations which flowed into his heart, in order to acknowledge in them the God who poured them into his tried and exercised spirit.

Nothing more touching than the work of the Spirit in the apostles heart. The mixture of gratitude and worship towards God, of joy in the consolations of Christ, and of affection for those on whose account he now rejoiced, has a beauty entirely inimitable by the mind of man. Its simplicity and its truth do but enhance the excellence and exalted character of this divine work in a human heart. Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And whether we be afflicted, it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer; or whether we be comforted it is for your consolation and salvation. Blessing God for the consolations which he had received, content to suffer, because his participation in suffering encouraged the faith of the Corinthians who suffered, by shewing them the path ordained of God for the most excellent, he pours into their hearts the consolation of his own, as soon as comfort comes to him from God. His first thought (and it is always so with one who realises his dependence on God, and who abides in his presence-see Gen 24:1-67) is to bless God, and to acknowledge Him as the source of all consolation. The Christ, whom he has found both in the sufferings and in the consolation, turns his heart immediately to the beloved members of His body.

Mark at once the perversity of mans heart and the patience of God. In the midst of sufferings for the sake of Christ, they could take part in the sin that dishonoured His name-a sin unknown among the Gentiles. In spite of this sin God would not deprive them of the testimony, which those sufferings gave them, of the truth of their Christianity-sufferings which assured the apostle that the Corinthians would enjoy the consolations of Christ, which accompanied sufferings for His sake. It is beautiful to see how grace lays hold of the good, in order to conclude that the evil will surely be corrected, instead of discrediting the good because of the evil. Paul was near Christ-the source of strength.

He continues by presenting, experimentally, the doctrine of the power of life in Christ, [1] which had its development and its strength in death to all that is temporal, to all that links us with the old creation, to mortal life itself. He then touches upon almost every subject that had occupied him in the first epistle, but with an unburdened heart, although with a firmness that desired their good, and the glory of God, let it cost himself what sorrow it might. Observe here the admirable connection between the personal circumstances of Gods labourers, and the work to which they are called, and even the circumstances of that work. The first epistle had produced that salutary effect on the Corinthians to which the apostle, under the guidance of the Holy Spirit, had destined it. Their conscience had been awakened, and they had become zealous against the evil in proportion to the depth of their fall. This is always the effect of the work of the Spirit, when the conscience of the Christian who has fallen is really touched. The apostles heart can open with joy to their complete and sincere obedience. Meanwhile he had himself passed through terrible trials, so that he had despaired of life; and he had been able through grace to realise the power of that life in Christ which gained the victory over death, and could pour abundantly into the hearts of the Corinthians the consolations of that life, which were to raise them up again. There is a God who conducts all things in the service of His saints-the sorrow through which they pass, as all the rest.

Observe, also, that he does not need to begin by reminding the Corinthians, as he had done in the first epistle, of their calling and their privileges as sanctified in Christ. He breaks out in thanksgiving to the God of all consolation. Holiness is brought forward when it is practically wanting among the saints. If they are walking in holiness, they enjoy God, and they speak of Him. The way in which the various parts of the work of God are linked together, in and by means of the apostle, is seen in the expressions that flow from his grateful heart. God comforts him in his sufferings; and the consolation is such that it is suited to comfort others, in whatsoever affliction it may be; for it is God Himself who is the consolation, by pouring into the heart His love and His communion, as it is enjoyed in Christ.

If afflicted, it was for the comfort of others by the sight of similar afflictions in those who were honoured of God, and the consciousness of unison in the same blessed cause, and relationship with God (the heart being touched and brought back to these affections by this means). If comforted, it was to comfort others with the consolations that he himself enjoyed in affliction. And the afflictions of the Corinthians were a testimony to him that, however great their moral weakness had been, they had part in those consolations which he enjoyed himself, and which he knew to be so deep, so real, which he knew to be of God, and a token of His favour. Precious bonds of grace! And how true it is in our little measure, that the sufferings of those who labour re-animate on the one hand love towards them, and on the other re-assure the labourer as to the sincerity of the objects of his Christian affection, by presenting them anew to him in the love of Christ. The affliction of the apostle had helped him in writing to the Corinthians with the grief that was suitable to their condition; but what faith was that which occupied itself with such energy and such entire forgetfulness of self about the sad state of others, amid such circumstances as then surrounded the apostle! His strength was in Christ.

His heart expands towards the Corinthians. We see that his affections flow freely-a thing of great value. He reckons on the interest they will take in the account of his sufferings; he is sure that they will rejoice in what God has given him, even as he rejoices in them as the fruit of his labours, and that they will acknowledge what he is; and he is content to be a debtor to their prayers with regard to the gifts displayed in himself, so that his success in the gospel was to them as a personal interest of their own. He could truly demand their prayers, for his course had been run in unmingled sincerity, and especially among them. This leads him to explain to them the motives of his movements, of which he had not spoken to them before, referring these movements to his own plans and motives, subject to the Lord. He is always master (under Christ) of his movements; but he can now speak freely of that which had decided him, which the Corinthians were not before in a state to know. He wishes to satisfy them, to explain things to them, so as to demonstrate his perfect love for them; and, at the same time, to maintain his entire liberty in Christ, and not make himself responsible to them for what he did. He was their servant in affliction, but free to be so, because he was amenable only to Christ, although he satisfied their conscience (because he served Christ) if their conscience was upright.

His own conscience however was clear; and he only wrote to them that which they knew and acknowledged, and, as he trusted, would acknowledge to the end; so that they should rejoice in him, as he in them.

Footnotes for 2 Corinthians Chapter 1

1: The beginning of this Epistle presents the experimental power of that which is doctrinally taught in Rom 5:12 to chap. 8, and is extremely instructive in this respect. It is not so much Colossians and Ephesians; the practical fruit of the doctrine there is the display of Gods own character. However we have in a measure what is taught in Colossians carried out.

Fuente: John Darby’s Synopsis of the New Testament

1. Paul, an apostle of Jesus Christ through the will of God, and brother Timothy, to the church of God being at Corinth, with all the saints who are in Achaia. Corinth was the great commercial, literary and idolatrous metropolis of Southern Greece, called Achaia. Its semi-tropical climate enriched not only the continent, but the innumerable islands all around with a vast variety of delicious and valuable fruits; meanwhile the agricultural resources were immense, and the mercantile facilities really put Corinth at the very front of the world, as the city stood on the isthmus between the Aegean Sea on the east, commanding the commerce of Asia, and the Ionian Sea on the west, commanding the commerce of Rome.

2. This is the salutation found in nearly all the apostolical letters, full of love and inspiration.

Fuente: William Godbey’s Commentary on the New Testament

2Co 1:1. Paul and Timothy our brother. It was proper that Timothy should be named, he having been specially sent to Corinth. With all the saints which are in Achaia; in which peninsula the christians were now multiplied. Corinth was then also the capital, and the seat of the Roman government, having a ready communication with the country.

2Co 1:2. Grace be to you. This is much the same as in 1Co 1:3. Rom 1:7. These benedictions comprise the love of Christ, peace with God, and all the comforts of the Holy Ghost.

2Co 1:3. Blessed be God, even the Father of our Lord Jesus Christ, who sent his only-begotten Son into the world, to remove our guilt and misery by his superabundant grace, and give us a plenitude of consolation. St. Peter, using the same words, brightens them by the adjection, that he had begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead. Christ is not named here as in anywise distinct from the Father, but purely in regard of his mediatorial offices, and in conformity to the holy prophets, who declare him to be the servant of the Father, to gather the tribes of Israel; the covenant God of his people, the light of the gentiles, and the salvation of God to the ends of the earth. Isa 49:6.

2Co 1:5. As the sufferings of Christ abound in us, so our consolation also aboundeth, by internal solace and tokens of the divine presence, and most extraordinary openings of providence for our deliverance. He names this to support the Corinthians in all the storms and rebukes of the wicked, which they also had to endure.

2Co 1:6. It is for your consolation, or for your encouragement.

2Co 1:8. Our trouble which came to us in Asia. This is recorded in Act 19:34, when the silversmiths and the populace of Ephesus rushed into the theatre to occupy good seats, the better to see us devoured by the lions, not doubting of our condemnation, being charged with saying that Diana was no goddess. What displays of providence in Pauls deliverance, at this and at other times! 2Co 11:33.

2Co 1:11. Ye also helping together by prayer for us. The deliverance of Peter was a most evident answer to prayer, by which we learn that the church should at all times, especially under the pressure of heavy calamities, address the throne of grace with fervent importunity.

2Co 1:12. Our rejoicing is this, the testimony of our conscience, that we do devote life in conformity to our call; that we preach Christ to all, warning every man, and have the blood of no mans soul on our conscience. Those must be clean who bear the vessels of the Lord.

2Co 1:15. That ye might have a second benefit: , grace. The gospel itself is grace and truth shining on the world. The apostle had been three years at Corinth, and in Achaia. He had also visited Corinth a second time; but that being on a journey, is not counted here. It is noticed however in 2Co 12:14, where the apostle says, Behold, the third time I am ready to come to you.

2Co 1:18. As God is true, our word toward you was not yea and nay. This affirmation is equivalent to an oath. Our word to you, and promise to come, are like the gospel we preach.

2Co 1:19-20. For the Son of God, Jesus Christ, who was preached among you by us was not yea and nay; words which may be true, or may not be true. But in him was yea; for all the promises of God in him are yea and amen. In the Son of God we have certainty. There is no nay in any of his promises; ask, and ye shall receive. They are all amen, a word which designates truth on the part of God, as in Isa 65:16, and the assent of men, saying, amen in prayer. The gospel, full of promises, is declared that all may embrace the truth.

2Co 1:21. Now he which establisheth us with you in Christ is God. The church is built on Christ, the Son of God, the sure foundation, the rock of ages laid in Zion. On this rock we are built; we rest on a Fathers love, we rely on the promises which are as he is, the Amen; the faithful and true witness, the beginning of the creation of God. Rev 3:14. Why then, oh Arian, dost thou seek in vain to undermine our foundation. Thou art destroying thy own soul, in order to destroy others. All who read that the Word was God, and that the Son of God, Jesus Christ, is the Saviour of men, will believe what they read.

And hath anointed us, with an unction from the Holy One; that is, with a measure of the anointing of Christ at the Jordan, to pray and preach with the Holy Ghost sent down from heaven. This alone is the real consecration. The Spirit of Jehovah is upon me, because he hath anointed me to preach good tidings to the meek. Isa 61:1. See the Reflections on 1 Samuel 16.

2Co 1:22. Who hath also sealed us, with the Holy Spirit of promise, as in Eph 1:13. This Spirit effectuates the work of regeneration in our souls, and restores us to the image of God, so that we bear his name on our foreheads. Rev 14:1. This is the seal by which the Lord knows those that are his. 2Ti 2:19.

And given the earnest of the Spirit in our hearts. This word is happy; it seems to be the same in all languages. Hebrew, airabon. Greek, . Syriac, gnerabon. French, arrhes. Portuguese, arras. The Spanish and Italian are nearly the same; and all the northern tongues correspond with the English, the Welsh, and the Irish. The fact is, the word was new in all those tongues, and it was conveyed to them by the missionaries, as all other biblical names were. It designates the earnest of every divine enjoyment, corresponding with the foretaste of the feast, and the firstfruits of the harvest. Assuredly there is a reality in religion. The sixth collect after Trinity sunday is in unison with this statement.

2Co 1:23-24. To spare you I came not as yet to Corinth. Our Stephen Langton is again called to an account for separating these two verses from the following chapter. They designate the hallowed zeal of Paul, that he would not spare offenders in the church; yet in the words which follow he softens the rebuke.

REFLECTIONS.

The former epistle was written to rectify deviations from the doctrine and discipline of Christ, which had crept into the church of Corinth during the apostles absence. But here he writes full of grace and comfort to an afflicted people. The epistle opens with a torrent of apostolic benedictions, of paternal love and ministerial consolation. The sentiments of grace swelling his bosom, flowed as a fountain to refresh the parched lands. The rebukes in the former letter were presently followed by aspects of grace from the Father of mercies.

St. Paul recites the severity of the persecution which he and his colleagues had sustained in Asia, but it is with a view to animate the suffering Corinthians. He also adds, that as their sufferings for Christ had abounded, so their consolations had abounded also. At all times they walked in the comforts of the Holy Ghost; and in the hour of conflict, heaven was liberal in supporting their minds with the wine of the Fathers kingdom. Thus the apostles were established in the Lord. But we alas, when a trial comes too often, our comforts fly, because Satan has the advantage in the onset by stirring up the remains of corruption, and by inducing us to look, like Peter, at the waves till we sink. Let us pray for sanctifying and establishing grace. Let us pray that we may look to the promises for support, and at the examples of victory, that we may anticipate a conquest, and glory in tribulation for the Lord.

The experience which the apostles acquired in Asia, and the confidence from past helps that God would never withhold the requisite aid, enabled them to comfort others. Yes, and not with fine speeches only, but with an example in sustaining and vanquishing every species of trouble for the testimony of Christ. These athletics could indeed say, that the promises were all yea to praying saints, and that they were on Gods part all amen. The Hebrew word implies that they were true, firm, and steadfast.

The holy apostles and their suffering converts were established in Christ by the promises, and became like the oak more enrooted by the tempest. Faith presently clothes itself with the strength of God, and overcomes the world.

Believers, being kings and priests, they were also anointed with all the gifts and graces of the Spirit to magnify the love of God to man. They were likewise sealed with the same Holy Spirit. This word has so many glosses, that there is some doubt which of them was the apostles identical idea. It is promised to seal on our hearts the grace of regeneration, the name and the image of God.

Believers who are sealed with the Spirit, have the earnest of heaven in their hearts. The peace, the love, the joy which the saints now inherit are not dissimilar from those which they have in heaven; they differ only in the measure. Here we have the streams, there they have the ocean. Here we see through a glass darkly, there they see face to face. And all the enjoyment above consists in the rapturous gaze.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

2Co 1:1-11. Salutation and Introduction.

2Co 1:1 f. Timothy, whose approaching visit to Corinth had been announced in 1Co 4:17; 1Co 16:11, is now again in Pauls company, and joins with him in salutation to all Gods people in Greece (cf. 2Co 9:2).

2Co 1:3-11. Thanksgiving for Divine comfort, leading (2 Corinthians 8) to a fuller account of his sufferings. Paul does not hesitate to speak of the Father as the God of our Lord Jesus Christ (see Eph 1:3, 1Pe 1:3), to whom as Son our Lord was subordinate (1Co 15:26 ff.*). Like every other benefit, Paul receives Gods comfort as a trust, enabling him to minister comfort to others. He is so truly one with Christ that his sufferings are really an extension of the sufferings of Christ (see Col 1:24); and he is so truly one with his converts that the comfort he receives flows out in comfort for them, so that, whichever form his experience takes, it confirms his assurance regarding them; his sufferings and his consolation in Christ alike issue in consolation (and salvation) for the Corinthians.

For they must know that he had passed through a period of terrible disaster and suffering in the province of Asia. Either the riot at Ephesus (Act 19:23) had involved Paul and his companions in greater danger and suffering than we should gather from Acts, or he had undergone some other persecution of which we have no record (2Co 11:24-27). He had looked death in the face. His courage had all but given way. But he had learnt once more Gods power to deliver, and knows that He will yet deliver (Psa 9:10). It is their part so to co-operate with him in prayer that the prayer of many may turn to the thanksgiving of many in view of yet further bestowal of Divine mercy.

Fuente: Peake’s Commentary on the Bible

It is again with apostolic authority that Paul writes, the will of God, a predominant matter in the epistle. While Paul uses his authority in lowliness, yet he must assert God’s authority in writing. Here, however, instead of Sosthenes, he links Timothy with him, a young man well known for his genuine care for souls, a true minister of God; and who had recently visited the Corinthians, possibly having carried Paul’s First Epistle to them.

While the assembly of God at Corinth is addressed, yet rather than all saints in every place being added (as in 1 Cor.), only all the saints in Achaia are included here. We know, of course, that it is the truth of the First Epistle that many would like to disown, and God has plainly anticipated this. Generally, however, there is no difficulty in saints everywhere owning the value of 2 Corinthians, though we too easily acknowledge it without following it. But Achaia means “wailing,” and denotes for us the character of the sphere in which ministry is required; for all around us in the world is hopeless misery, and ministry must make its way through suffering, the vessel brought low to the extremity of the sentence of death in himself, in order for others to be blessed.

But again they are wished “grace” first, that which lifts above circumstances; then “peace,” which is tranquillity in spite of circumstances – from the eternal God, who is Father, and revealed in His beloved Son.

And verse 3 shows the heart of Paul full of responsive appreciation of the faithfulness of the God and Father of our Lord Jesus Christ, not, as in Ephesians, for the unspeakable blessings in the heavenlies eternally secured for every saint of God, but for abounding grace and encouragement given of God amid stern tribulation. In practice, he has found Him “the Father of compassions, and the God of all encouragement.” And the encouragement He gives not only eases their burden, but arms them with ability to encourage others who may be in any trouble, by communicating the same comfort by which God encourages them. This is not merely passive, but active faith.

Verse 5 refers to the sufferings of Christ in His earthly service (not on the cross), and such sufferings abounded in the apostles. They suffered because devoted to the ministry of Christ; and so truly felt for His interests in souls that everything contrary to this meant suffering. But this being so, their encouragement also abounded by Christ: He could not fail them in such service. The word for comfort or consolation here is more rightly translated “encouragement,” for it is that which stirs one to active ministry.

One reason, therefore, for the sufferings of the apostles, was that it might work for the encouragement and salvation of the saints (a salvation in practical experience, of course). For the endurance of the apostles in suffering would be effectual in encouraging the saints to willingly endure the same sufferings. And the encouragement enjoyed by the apostles would have the same precious effect.

Verse 7, too, shows the confidence Paul had in the reality of God’s work in the Corinthians: he and Timothy did not waver as to this. Though no doubt it was not in great measure that the Corinthians were partakers of their sufferings, yet the fact of their identification with them did involve this in some real way; and they counted upon the Corinthians being encouraged, too, along with them.

In 1Co 16:9 he had spoken of “many adversaries,” in the area of Ephesus, and after this the enmity increased, so that verse 8 evidently refers particularly to the culmination of the persecution at the time of the uproar caused by Demetrius (Act 19:23-41). The pressure became intense, beyond Paul’s strength to naturally endure, so that he despaired even of life. Thus, sometimes the vessel is brought down to a point where there is, naturally speaking, no hope of survival: God is the only resource. The sentence of death was so deeply imprinted upon their souls that all self-confidence melted away: they were cast utterly upon God. But He is a God who raises the dead.

God’s divine power had intervened to deliver them from so great a death. Moreover, it is a constantly active delivering power: through whatever circumstances they passed, this was true, and no doubt often they sensed and knew it. Indeed, every child of God may count upon this, for it is a fact, however little or much we realize it at any given time. And future deliverance is assured, too, whatever form that deliverance may take. In its fullest sense, of course, this will be when we are taken out of this world to be with Christ.

In such deliverance, too, the prayers of saints have a precious part. For prayer is a ministry we must not lightly regard. God sees fit, by means of this, to bestow grace for the help of His beloved servants, and this itself increases thanksgiving to God on the part of many, on behalf of the encouraged servants. Thus, hearts are drawn out in affection for each other, true service is encouraged, and God is glorified by much thanksgiving.

Verse 12, though touching on delicate ground, is a statement confirmed by the Spirit of God as to the character and conduct of the apostles in relation to the Corinthians. An upright and clear conscience gave them the liberty of genuine rejoicing as to their manner of life before the world, and even more manifestly before the Corinthians. For this had been in simplicity (in contrast to duplicity), and in godly sincerity: it was the honor of God and the pure blessing of souls that moved them. This lowly moral integrity should have certainly had great weight, but evidently the Corinthians were forgetting this. For they knew it well, as verse 13 indicates; and how important that they should also consider it well! For Paul was writing only what they well knew and recognized (see F. W. Grant’s Numerical Bible), trusting that they would continue to honestly recognize. For this would be only consistent with their original recognition of these servants of the Lord, at least in part. He does not insist that this recognition was unmeasured, but whatever the measure they did have true rejoicing in Paul and his fellow workers, with “the day of the Lord Jesus” in view, just as the servants had joy in them in view of “that day.” It was not something to be lost before the day of manifestation. Honesty could never dismiss all recognition of the apostles’ honesty.

It was in the confidence of this that Paul had desired to come on a second occasion to Corinth, the reason being their own benefit, a necessary reminder for them. However, he did not do this, but apparently went north through the Aegean Sea to Macedonia first, and no doubt writes this epistle from there (Cf. Act 20:1).

Had he changed his mind for no sufficient reason? Or had his first plans been insincere? Was he indifferent as to what plans he made and changed? No, he had genuinely desired to go very soon to Corinth, and he appeals even to the very nature of God in this matter: as He is true, so their first word had been dependable, not “yea and nay.”

In verses 19 to 22 he leaves aside his own defence, while giving a beautiful statement of the solid, dependable, unchanging character of the pure truth of God as revealed in His beloved Son, and confirmed in the power of the Holy Spirit. Verse 23 gives the reasons for Paul’s delaying his visit to Corinth.

They knew there was no duplicity in the preaching of Paul, Silas, and Timothy: it was direct and unequivocal: Jesus Christ the Son of God was declared in positive reality, as the One in whom all the promises of God have been fulfilled perfectly. “Yea” would speak of this as affirmed by God as positively true. “Amen” is the proper response of faith in the subject hearer. This was ministered “by us,” the servants, but to the glory of God, who had sent them.

The work by which they and the Corinthians had been established together in Christ, had been done by God. It was no mere agreement among themselves, as though they were at liberty to handle the whole matter as they pleased. They were now the workmanship of God, and in unity established by Him. In demonstration of this, He had anointed them. This speaks of the dignity and power (or capacity) conferred on them by the gift of the Holy Spirit. Precious indeed it is, but not given to be used in independency. Two additional benefits of having the Spirit are also included here; the sealing and the earnest of the Spirit. As the Seal, He is the indelible mark of God’s ownership, set upon the believers. As the Earnest, He is the pledge and foretaste of eternal glory with Christ. Observe here again that it is the pure, positive reality of all this that is here emphasized, for it is God who is the source of all.

Now Paul is prepared to give his honest reason, as in the presence of God, for having delayed in coming to Corinth. It had been simply to spare them. This may be compared with Chapter 12:20,21. He deeply desired that before he came they might have learned to judge themselves in respect to disorders among them, so that he would not have to use his stern, apostolic authority. This Second Epistle is an effort to awaken them to a more serious sense of responsibility as to this, before his coming. It is sad that the Corinthians had allowed themselves to become so suspicious of Paul’s motives that he has to call God for a witness upon his soul, to confirm the truth of what he writes.

For though he was an apostle, he insists that he has no dominion over their faith; he was exercised rather to use his authority in helping them in rejoicing in the Lord. For it was by personal, vital faith that they stood. If he were required to use his authority sharply, it would be to attack and destroy that which was not faith on their part, so that faith would be free to enable them to stand. But he wanted them now to learn to act in faith, without his presence there, so that his coming to them later might be with no need of censuring them. This would be true joy for them, faith being in active operation.

Fuente: Grant’s Commentary on the Bible

Verse 1

And Timothy. It would seem, from the circumstance that the name of Timothy is here associated with that of Paul, that he did not go to Corinth, as Paul had intended, (1 Corinthians 4:17,18,) but that he went only to Macedonia, and remained there until Paul joined him. In fact, Paul intimates a doubt whether he would actually reach Corinth, in his allusion to the subject in 1 Corinthians 16:10. His primary destination was Macedonia, as is stated in the account in the Acts. (Acts 19:21,22.)–Achaia; the province of which Corinth was the capital.

Fuente: Abbott’s Illustrated New Testament

DIVISION I. REVIEW OF RECENT EVENTS CHAPTERS 1-7.

SECTION 1. SALUTATION, PRAISE TO GOD FOR ENCOURAGEMENT AND DELIVERANCE IN GREAT PERIL. CH. 1:1-11.

Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, to the church of God which there is at Corinth, with all the saints which there are in the whole of Achaia. Grace to you and peace from God our Father and the Lord Jesus Christ.

Blessed be God, the Father of our Lord Jesus Christ, the Father of the compassions and God of every encouragement, who encourages us about all our affliction, that we may be able to encourage those in every affliction, by means of the encouragement with which ourselves are encouraged by God: because, according as the sufferings of Christ abound toward us, so through Christ abounds also our encouragement. And, both if we are afflicted, it is on behalf of your encouragement and salvation: and, if we are encouraged, it is on behalf of your encouragement, which is effective in endurance of the same sufferings which we also suffer. And our hope is firm on your behalf: knowing that as you are sharers of the sufferings so also of the encouragement.

For we do not wish you to be ignorant, brothers, about our affliction which took place in Asia, that exceedingly beyond our power we were burdened, so that we came to be without way of escape even for life. But ourselves within ourselves we have had the sentence of death, that we should not be trusting upon ourselves but upon God who raises the dead ones; who out of so great a death rescued us, and will rescue, in whom we have set our hope that He will also still rescue, while you also are working together with us on our behalf by prayer, that from many faces for the gift of grace to us by means of many, thanks may be given on our behalf.

Pauls salutation, 2Co 1:1-2 : an outburst of praise amid affliction, 2Co 1:3-7; prompted by recent peril and deliverance, 2Co 1:8-11.

2Co 1:1-2. Cp. 1Co 1:1 f. The movements of Timothy during the three months between the writing of the First and Second Epistles are uncertain. Not later (see 1Co 4:17) and perhaps rather earlier than he wrote the First Epistle, Paul sent (Act 19:22) Timothy to Macedonia; with instructions to go on to Corinth if he could, of which however (1Co 16:10) Paul was uncertain. We now find Timothy with Paul in Macedonia. But Pauls anxiety (2Co 1:13; 2Co 7:5) makes us quite certain that before his own arrival in Macedonia and his meeting with Titus, Timothy had not brought him tidings about the reception of the First Epistle by the church at Corinth. Now the warmth of the Second Epistle suggests that it was written very soon after the arrival of Titus: and its silence about the coming of Timothy makes it unlikely that he arrived from Corinth with Titus or between the arrival of Titus and the writing of this letter. Consequently, either, contrary to Pauls expectation, Timothy arrived at and left Corinth before the First Epistle; or he was, for reasons unknown to us but easily conceivable, unable to go there. In either case, we have no certain indication whether Timothy remained in Macedonia till Pauls arrival; or returned to Paul before he left Ephesus, was with him there during the tumult, and went with him to Troas and to Macedonia. But the latter supposition would more easily account for the absence (except 2Co 1:19) of any further reference to Timothy in this Epistle. Doubtless he was with Paul when Titus arrived. And his close connection with the founding of the church at Corinth (2Co 1:19; Act 18:5) accounts sufficiently for the presence of his name here, supporting the apostles earnest pleading.

The church: see 1Co 1:2.

Of the saints which there are etc.; asserts the existence of Christians in various parts of Achaia. See Rom 15:26.

In the whole of Achaia: parallel with every place belonging to them and to us, 1Co 1:2.

Grace, etc.: Rom 1:7.

2Co 1:3-4. This Epistle, which more than any other bears marks of heavy trial, begins (cp. Eph 1:3; 1Pe 1:3) with an outburst of praise. For the trials did but reveal the compassions of God. Moreover, Paul writes under influence of the good tidings which had just relieved his anxieties about his readers.

God, the Father etc.: Rom 15:6.

The compassions: as in Rom 12:1. Instead of speaking, as we should, of the compassion of God as an abstract principle, Paul speaks of its various concrete manifestations. These reveal the essential nature of the great Father and are therefore taken up into His Name. So also the encouragement (see under Rom 12:1) which God ever gives. Cp. Rom 15:5.

Every encouragement: meeting us whenever our hearts would sink or our ardor flag. Touching every element of our affliction God speaks to us from time to time words of exhortation and comfort, with the definite purpose that we may have words of encouragement even for those weighed down by every kind of affliction. Cp. in everything afflicted, 2Co 4:8; 2Co 7:5.

By means of etc.; states in full, for emphasis, a truth already implied in the foregoing words, viz. that the comfort we receive from God is specially designed to be in our lips a means of comfort to others.

2Co 1:5. Cause of the encouragement, and of the affliction which made it needful. The latter is in essential relation to the agony of Christ on the cross; and the former comes through Christ.

Abound: Rom 3:7. In consequence of the sufferings of Christ similar sufferings fall in abundance upon Paul and his companions, arising from the same causes and working out the same glorious purposes. Cp. Php 3:10; Col 1:24; Mar 10:38. Had not Christ died, Paul would not now be in constant deadly peril.

Us: Paul, Timothy, and perhaps others. In his sufferings Paul was not alone.

Through Christ: Rom 1:5. This remarkable verse teaches emphatically that the pain inflicted upon Christs people for His sake is a natural and necessary outflow of His own painful death. And this mysterious relation of us and Him implies that through Christ comes our encouragement also. Our sorrow and our joy have thus their cause in His death and resurrection.

2Co 1:6. Not only is encouragement given to Paul in order that thus he may be able to encourage others; but for this very end, and for the consequent salvation of those whom he encourages, come both his affliction and his encouragement.

On behalf of your encouragement: in order that by suffering we may learn, as none but sufferers can, the worth of that consolation which God provides for all who suffer; and may convey this consolation to you. This implies that Pauls hardships were not mere inevitable results of blind forces or of the malice of bad men, but were sent by God with a definite purpose of blessing. Cp. Joh 11:4. All Christian encouragement is designed to lead to the salvation (Rom 5:9) of those encouraged, by prompting them to persevere to the end. Without such encouragement they might fall and perish. This reveals the greatness of the purpose, viz. his readers eternal life, for which the afflictions were sent to the apostle and his companions.

2Co 1:6 b repeats the teaching of 2Co 1:4, to develop it.

On behalf of your encouragement: exactly as above.

Which is effective: literally which inworks itself. It produces results.

In endurance etc.] The encouragement works out perseverance, (see under Rom 2:7), and amid this produces the further result of salvation.

The same sufferings: and therefore needing the same encouragement. They suffered, or were exposed to, persecution and other hardships arising from the same causes and working out the same purposes as the sufferings of Paul. Cp. 1Th 3:3; 2Th 1:4. And, in order that he might prepare them to endure these afflictions, Paul received encouragement from God. Ability to encourage and thus save others, though not the only purpose, is a real and definite and very glorious purpose, of suffering. By it we become, through the encouragement God gives, able to bless and perhaps to save others.

2Co 1:7. A result of Pauls affliction and consolation. He is quite sure that his good hope of his readers final salvation will be realized.

Knowing that etc.: Rom 5:3 : good reason for this confidence.

As so: cp. 2Co 1:5 : sufferings and encouragement go together. Pauls readers suffer, as he does, for Christs sake: accordingly, the encouragement he has, belongs equally to them. For them as for him are all the truths which lift him above the hardships of his lot and give him courage and perseverance in Christian enterprise. And knowing this, he has a firm hope that they, supported by the encouragement which gives him daily victory, will themselves persevere and be finally saved.

Thus Paul explains 2Co 1:4, which prompted the shout of praise in 2Co 1:3. Both his sufferings and his consolation come through Christ, who Himself suffered. His affliction is designed to enable him to comfort and save others: his encouragement is designed not only for himself but for others who suffer as he does. And a result of his affliction and consolation is that he has a firm hope that his readers will, in spite of all enemies, obtain final victory. For, though they suffer as he does they have the help in suffering which he has proved to be sufficient. Thus, as in Rom 5:3 f, affliction works out endurance and hope.

2Co 1:8-9. Paul now accounts for his exultant praise and for the mention of his affliction, by telling of a deadly peril from which he has been lately rescued. It is to sympathizing brothers that he tells the story.

Asia: the Roman province of which Ephesus was capital, 1Co 16:19; Rom 16:5. A burden was crushing them immeasurably beyond their power to bear.

So that we etc.: measure of the greatness of the burden. They were brought into a position in which their path was so completely hedged up that there was, to human sight, no way of escape even for life. 2Co 1:9 is the very opposite of having a way of escape. [The perfect tense, poorly rendered we have had, recalls the abiding effect of the inward sentence.]

The sentence: more correctly the answer. Contemplating their circumstances they asked themselves whether life or death stood before them. And the answer they were compelled to give in the inmost chamber of their hearts the sentence touching their own prospects which in that inner court they were themselves compelled to pronounce, was that death was before them.

That we should not be etc.: purpose of God in bringing them into this position of utter helplessness, viz. that they should have no confidence in themselves, but should put their trust in Him. And so terrible was their position that no power could save them but that of Him (cp. Rom 4:17) who raises the dead. Henceforth they were to lean only upon the arm of omnipotence.

2Co 1:10-11. Out of the hand of death: who stood before them in so great power. Cp. 2Co 11:23.

Rescued us: by some human instrumentality, or concurrence of events, unknown to us.

And will rescue: confident hope in face of many perils still threatening them.

In whom etc.; dwells upon and develops will rescue. Pauls expectation of a deliverance is trust in God.

Will still rescue: all future deliverance being a continuation of that already experienced.

While you also etc.: ground of Pauls hope, and a condition of future rescue, viz. that his readers pray for him. by joining with us in our prayer for our deliverance, you are working both with us and for us. And while you do this, we expect deliverance.

You also; suggests that others are doing the same.

That from many etc.: purpose to be attained by rescue in answer to these many prayers. From many upturned faces of those who have prayed for Pauls deliverance and whose prayer has been answered, will praise be given to God.

Faces: a graphic picture of men in prayer looking up to God.

Gift-of-grace: Rom 1:11. Paul will be rescued by the undeserved favor of God, by means of the many of whose prayers his rescue is the answer. Consequently, from many upturned faces of those who have prayed, will thanks be given on behalf of Paul. God will save us because you are praying for us. and He makes our deliverance conditional on your prayers in order that the favor shown to a few men may call forth gratitude and thanks from many by whose prayers this favor has been obtained.

This is a courteous acknowledgement that the Corinthian Christians are praying for Paul, that their prayers have power with God, and that his deliverance will evoke their praise to God. It is also a covert request for their prayers. Cp. Rom 15:30; Eph 6:19; Col 4:3; Php 1:19; 2Th 3:2. All this is the more appropriate because of the reproof in the First Epistle.

These verses reveal not only the terrible peril to which Paul had been exposed but its very deep impression upon him. In them we trace a dark shadow of death cast over him, a strong natural recoil from death, and firm confidence in God for future deliverance developed by this unexpected deliverance. It would seem that even in a life of peril this peril in Asia had marked an era.

It is impossible now to determine the connection between the tumult of Acts 19, and the peril recorded here: nor are we quite sure that the latter was at Ephesus. But each account confirms the other. For the selfish hostility of Demetrius and his companions, prompted as it was by monetary interests at stake, and the ease with which the mob was collected, are enough to account for the deadly peril referred to here. This hostility would be not appeased but exasperated by the dispersal of the mob. And we can well conceive it prompting some immediate and desperate and well-planned attempt to kill the apostle and his colleagues. That Paul felt his danger, is proved by his sudden departure (Act 20:1) from Ephesus; whereas, a short time earlier, the number of his opponents had been (1Co 16:9) a reason for remaining.

We have seen that it is not unlikely that Timothy was at this time with Paul, and shared his peril. If so, the word us would (cp. 2Co 1:1) include him; and possibly other companions of Paul. It reminds us that in these perils the apostle was not alone. Possibly it was at this time that Aquila and Priscilla (1Co 16:19; Rom 16:4) saved his life at the risk of their own.

Fuente: Beet’s Commentary on Selected Books of the New Testament

SECOND EPISTLE TO THE

CORINTHIANS

CHAPTER 1

CONTENTS

He consoles the Corinthians, whom in the First Epistle he had sharply rebuked, and absolves the excommunicated fornicator, who was now penitent. He then proceeds to treat of true repentence, of the dignity of the ministers of the New Testament, of the duty of avoiding the company of unbelievers, of patience, of almsgiving for the poor saints at Jerusalem, of the duty of rejecting the false Apostles who set themselves up as rivals to S. Paul among the Corinthians, and depreciated him, and rendered it necessary for him to sing his own praises in self-defence. Then he threatens some of the Corinthians who still refused to submit to his apostolic authority. The whole Epistle may be said to be a defence and laudation of his apostleship. The Greek MSS., the Syriac, and the Latin Complutensian have a note at the end that it was written at Philippi in Macedonia, and sent by Titus and Luke. Baronius, however, thinks that it was written at Nicopolis, A.D. 58, when the Apostle, after being forced to leave Ephesus, where he wrote his First Epistle, after the uproar raised by Demetrius, left Timothy as Bishop of Ephesus, and came to Troas; then, not finding Titus there, he proceeded into Macedonia, and from thence into Greece; thence he sailed by the gean Sea and touched at Crete, where he left Titus. At length he came to Greece again, to Nicopolis, where he had determined to winter (Tit. iii. 12). Cf. Baronius, vol. i. p. 575. It is likely that he wrote this Epistle there in quietness, but the point cannot be decided certainly; for S. Paul, while travelling up and down through Asia, might have gone to and returned from Philippi, and might have stayed there long enough to write it. S. Luke, as is well known, does not record all the stoppages or all the journeyings of the Apostle. Cf. Acts xx.

SYNOPSIS OF THE CHAPTER

i. Paul shows, in order that he might console others, from what great tribulations in Asia the Lord had delivered him.

ii. He commends himself to the Corinthians (ver. 12), by a declaration of the sincerity of his heart and of his doctrine.

iii. He clears himself (ver. 17) from the charge of lightness and inconstancy induced by his not coming to them as he had promised, and at the same time affirms the sure and constant truth of his preaching.

Ver. 1.–Timothy our brother. That is our co-Apostle; so the Pope calls Bishops his brethren, a Bishop his canons, an abbot his monks.

Ver. 3.–The Father of mercies. A Hebraism for “most merciful.” See note to Rom. xv. 5.

S. Bernard says learnedly and piously (Serm. 5 de Natali.Dom.): “He is rightly called the Father of mercies, not the Father of judgments or vengeances, not only because it is more the nature of a father to pity than to be angry, even as a father pitieth his children that fear him, but rather because it is from Himself that He draws the cause and origin of His mercy, but from us, that is, from our sins, draws the cause and origin of His judgment and vengeance. But if it is because of this that He is the Father of mercy, why is He called the Father of mercies? The Apostle in one Word, in one Son, brings before us a double mercy in the words ‘Father of mercies,’ not merely Father of a single mercy, in speaking of the God not of comfort merely, but ‘of all comfort,’ who comforteth us, not in this or that tribulation, but in all. ‘Many are one mercies of the Lord,’ say a certain person, meaning that many are the tribulations of the righteous, and the Lord will deliver them out of all. There is one Son of God, one Word; but our manifold misery calls for, not only great pity, but a multitude of mercies. Perhaps, however, because of the double substance which is to be found in our human nature, both of which are miserable, the misery of man may not unsuitably be said to be twofold, although in both it be of manifold forms. Truly the tribulations of our body and soul are increased exceedingly, but He who saves man wholly rescues him from the troubles of both.”

Notice that S. Bernard seems to refer the phrase “Father of mercies” to the Son, and rightly enough, but it is not the intention of the Apostle to do so. S. Paul plainly means the same Person by “the Father of our Lord Jesus Christ, and the Father of mercies.”

Ver. 5.-For as the sufferings of Christ abound in us, so our consolation also aboundeth in Christ. “The sufferings of Christ” are, (1.) as S. Ambrose takes it, those which we suffer for Christ; (2.) such as Christ suffered; (3.) those which Christ regards as His own, in accordance with S. Mat 25:40 and Act 9:4, as cumenius understands the words. Theophylact adds that the word “abound” is used to point to the fact that Christ suffered more in His members than in Himself. This is true by way of extension, but not in the way of intension. In S. Laurence Christ suffered the fire, in S. Stephen the stones, in Ignatius the wild beasts; but His suffering and sorrow in Himself were greater and more intense than what all these suffered. The meaning, therefore, is this, according to Theophylact: Do not be downcast whoever of you suffers from afflictions and various ills, because, however great your sufferings may be, so great is your consolation.

But here observe, (1.) as Theophylact does, that S. Paul does not merely say that the comfort equals the sufferings, but that it abounds and is greater than they are; and, therefore, whoever is afflicted may bear his troubles patiently, nay joyfully and gladly, and so may gain the victory over them. (2.) The sufferings of Christ have this characteristic, that Christ gives consolation in proportion to them, and the greater the suffering the greater the comfort. On the other hand the sufferings of the world are vinegar without honey, and as they increase, so do desolation and mourning and woe. (3.) It follows from this that the suffering of the Cross is not to be fled from but embraced, as the mother of so much Divine comfort and joy. So S. Andrew, Ignatius, Xavier embraced it, and prayed daily for the Cross, and would not be set free from it unless God would give them a heavier one.

Ver. 6-And whether we be afflicted, it is for your consolation. We suffer tribulations that we may consol and save you, and may animate you, by our patience and hope in God and His comfort, to bravely bear, as we do, afflictions on behalf of the faith. So Ambrose. Cf. Chrysostom (Hom. 1 de Spe et Fort. in Tentat. Serv.).

Which is effectual in the enduring of the same sufferings. This salvation, as the wished for end, produces patience. Others, as Theophylact, take it, “Salvation is wrought in patience.” Ambrose takes it to mean that patience is the meritorious cause of salvation, and that salvation, therefore, produces patience as its final cause, for the efficient and final causes have a mutual relation. Salvation, as the final cause, orders and works patience, and in turn patience, as the efficient cause, works out salvation. The meaning, then, is that your consolation and salvation alike effectually produce patience, our exhortation animates you to hope for salvation, and to bear bravely on its behalf whatever sufferings arise from obedience to the faith. My exhortation or consolation, therefore, works effectually endurance by stirring, you up to it; the salvation thence hoped for works endurance objectively. Just so the resolution to attain some end makes us lay hold of and employ means.

Ver. 8.–Which came to us in Asia. From the tumult raised by Demetrius, recorded in Act 19:29. So S. Thomas understands this passage, as do all other interpreters except Cajetan, who thinks that there is a reference here to some persecution not mentioned in Scripture.

We were pressed out of measure, above strength. Above the strength of nature, not of grace-more than the body could bear, not the mind; for by the help of grace Paul bore this tribulation undauntedly and overcame it. “God is faithful,” he says, in 1Co 10:13, “who will not suffer you to be tempted above that ye are able” to bear by the help of grace. Moreover, he does not say that he was tempted, but pressed or afflicted above his strength, inasmuch as the body is a heavy burden, though the soul preserve her fortitude, and fortitude overcome temptation.

Insomuch that we despaired even of life. Nature would have preferred death to suffering such afflictions. But there was no despair when the charity and grace of God were considered, by which Paul was enabled to bear any afflictions whatever in God’s service. This despair or weariness was felt by many saints. Cf. Job 10:1 and 1Ki 19:4. The Greek word denotes also anxiety and perplexity. Hence Chrysostom renders it, “We were in doubt,” and Vatablus as in the text. Hence follows (ver. 9), “But we had the answer of death in ourselves.” The Latin version gives tdium, or weariness.

Ver. 9.-But we had the sentence of death in ourselves. “But,” here, has the meaning of “moreover.” Nature and inclination presaged and expected nothing but death; and when I thought of the state of my life, my mind answered that I must die if God did not lend miraculous aid. So Ambrose and Theophylact.

The Greek word here rendered “sentence” means, (1.) answer. (2.) According to Photius, it denotes the crisis of an illness. The meaning, then, would be: We were so afflicted that our life was despaired of by nature and by experienced men, who, looking at our case as doctors might, judged it beyond recovery. (3.) It denotes sentence, as in the text. We seemed to have received our sentence, and to be destined accordingly to inevitable death.

Ver. 10.-Who delivered us from so great a death. “From so great dangers,” according to the Latin. The meaning is the same. Ambrose reads “from so great deaths.” The Hebrews are wont to apply the name of death to great dangers, violent persecutions, grief, and agony that are akin to death, and that seem to threaten a speedy death. So Chrysostom. Cf. Psa 18:5, and 2Co 11:23.

Ver. 11.-That by the means of many persons. Primasius reads this, “By a company of many persons,” that is, children, youths, and old men. S. Paul’s meaning is, that through many people in a great concourse of men, thanks may be publicly given to God for S. Paul’s deliverance and safe return, as the common father and Apostle of all.

For the gift bestowed upon us. That thanks may be given, says Vatablus, by many, on our behalf, for the gift of grace that was given to us. As gratitude demands that thanks be given, in proportion to the benefit bestowed, to the great Giver for our creation, redemption, justification, education, and growth, so also should thanks be given for the gift of deliverance.

Ver. 12.-For our rejoicing is this, the testimony of our conscience. “For” introduces the reason why the Corinthians should give thanks and pray for Paul. It is because he was their Apostle, who, with great grace and efficacy, preached to them the Gospel and converted them; and in proof of this he calls upon his own conscience and theirs.

Observe here the force and quiet that come from a good conscience. “No theatre,” says Cicero, “for virtue is so great as that of conscience.” Juvenal, too (Sat. xiii.), says. “The summit of happiness is to have a mind conscious of its own integrity.” S. Augustine again (contra Secund. Manich. c. i.) says: “Think of Augustine what you like, my conscience shall not be my accuser in the presence of God.” See notes to 1Ti 1:5.

Not with fleshly wisdom. I have not preached with human philosophy or eloquence, but with grace, zeal, efficacy, and the Holy Spirit.

Ver. 14.-We are your rejoicing, even as ye also are ours. We are the object of your rejoicing as your teachers; ye, as good disciples, are the object of our rejoicing; and this rejoicing will chiefly be seen in the day when the Lord will come to judge all men.

Ver. 15.-I was minded to come unto you before, that ye might have a second benefit. The first benefit was that of his First Epistle; his second would have been his visit to them in person. So Theophylact. Or else the first benefit was his first visit, when he converted them; his second would be his second visit, to confirm them in the faith.

Ver. 16.-And to pass by you into Macedonia. To pay them a flying visit, and then return from Macedonia to them again, so as to stay longer with them. This is what he means in 1Co 16:5, where he says that he would come to them after he had passed through Macedonia. Here he adds further to this that he also wished to see them on his way to Macedonia. So the Greek Fathers harmonise the passages; but Lyranus and S. Thomas reconcile them differently, but not so probably.

Ver. 17.-When I therefore was thus minded, did I use lightness? That is, when I proposed to come to you and did not. The Greek word for lightness is derived from the word for a stag. In a like way we speak of the wisdom of the serpent, the innocence of the dove, the stubbornness of the ass, the headiness of the elephant.

Or the things that I purpose, do I purpose according to the flesh? S. Paul did not form his determinations relying on human prudence and lightness, which readily change men’s designs, through worldly advantage or convenience, or the influence of superiors, nay, through the mere fickleness and changeability of natural inclination. So Ambrose.

That with me there should be yea yea, and nay nay. I was not so unstable and purposeless as at one time to promise to come and at another to refuse, as boys often do. So Anselm.

Ver. 18.-But as God is true, our word toward you was not yea and nay. I call the true God to witness, who is a faithful and true witness, that in teaching you I did not deceive you, and, therefore, that it was not my intention to fail you when I promised to come to you.

This teaches the preacher to beware of lightness and fickleness of life, lest the people infer from it that the truth which he preaches is equally unfixed and uncertain.

Ver. 19.-For the Son of God . . . was not yea and nay, but in Him was yea. My preaching and teaching about Christ was not variable, inconstant, and contradictory, but was a constant, uniform statement, for I always said and taught the same of Christ.

Ver. 20.-For all the promises of God in Him are yea. All the promises of God in the Old Testament relating to the Messiah were constant and true, and have been fulfilled in Him.

1 The yea yea here, and in S. Mat 5:47, have a threefold signification: (1.) constant asseveration, as opposed to inconstancy and deceit; (2.) truth or reality, as opposed to falsity or unreality; (3.) simple affirmation, as opposed to an oath. Cf. S. Jam 5:12.

And in Him Amen. “And therefore we say, Amen” is the Latin rendering; that is, we affirm that those promises were true. So Chrysostom and Ambrose. For further notes on “Amen,” see 1 Cor. xiv. 16.

Add to this that Amen is usually an adverb denoting truly, firmly, faithfully, and thence came to be the name of the abstract qualities of truth, firmness, and faithfulness. Cf. Isa 65:16; Jer 11:5; Isa 25:1; Rev 3:14, Rev 7:12. The meaning, therefore, here is: Through Him, Christ, the Amen, i.e., truth, faithfulness, and constancy, we give glory to God, saying: All that God promised concerning Christ is Amen, i.e., most true, and has been most truly fulfilled by God.

Ver. 21.-Now He which stablished us. Some think that this is an ellipse, and we must understand the meaning to be, He which stablisheth us prevented, the execution of my purpose. But it is far better to refer these words, as others do, to what immediately precedes them. The promises of God have been fulfilled in Christ; but He who by His power and authority fulfils them is God Himself: as He promised, so in fact does He stablish us, anoint us, and seal us in Christ. In the third place, it would not be amiss to refer these words to what was said in ver. 18, “Our word toward you was not yea and nay.” In other words-I am not fickle and inconstant in my speech, my preaching, and promises. It is God who gives me this constancy, and therefore let no one think that I am arrogant enough to ascribe it to my own strength and fortitude, since I profess that I have it, not from myself but from God. As God in Himself and in His promises is yea, that is, is ever constant, firm, and unchangeable, so does He strengthen us, and make us firm and constant in the faith and in what we promise.

And hath anointed us in God, who also hath sealed us, and given the earnest of the Spirit in our hearts. This seal, says Calvin, is that special Divine faith by which each has a certain knowledge that he is predestinated. But this seal is uncertain and unreliable, and this faith is false and foolish presumption. For the Apostle, who had as great faith as possible, fears reprobation in 1Co 4:27. His Divine faith, therefore, did not give him certain assurance of his predestination. Moreover, he frequently impresses on all the faithful that they carefully work out their own salvation with fear and trembling, and by so doing he takes from them all ground for assurance of their salvation. Add to this that no one is certain that he has this Divine faith, or that he will always have it; nay, many have fallen away from this faith of Calvin’s who before believed with him that they were of the number of the predestinate.

I say, then, 1. that God hath sealed means, He has confirmed His promises as though He had stamped them with His seal, by giving, according to them, as a pledge of our future inheritance, His grace, by which He has sealed and anointed us to be the sons of God, separated from the sons of the devil. So Chrysostom, Theodoret, cumenius. This seal is altogether certainly known to God, but to us is only a matter of probability. This establishing, anointing and sealing take place through one and the self-same grace. Similarly, in Eph 1:13 he says that we have been sealed with the Holy Spirit of promise.

2. This passage may be referred to baptism; for (a) in baptism God anointed us with the oil of His grace; (b) He gave the earnest of the Spirit in the testimony of a good conscience; (c) He sealed us with the ‘character’ of baptism. Cf. Bellarmine (de Effectu. Sacr. lib. ii. c. 20). The exposition of Theophylact and Chrysostom is to be referred to this. They say: “He hath anointed us and sealed us to be prophets, priests, and kings.” Cf. Chrysostom (Hom. 3) on these words, who points out how Christians who govern their passions are kings anointed by God.

3. It is the best explanation which refers these words to the sacrament of Confirmation, which, in olden times, was received by all the faithful to strengthen them against persecution. S. Paul has expressly distinguished, “He hath established us,” “He hath given the earnest of the Spirit,”. “hath anointed us,” “hath sealed us.” But these four things cannot be distinguished anywhere save in the sacrament of Confirmation.

These words point to four effects of the sacrament of Confirmation: (1.) The gift of faith, by which we are strengthened in Christ. Hence, as was said in ver. 18, S. Paul’s faithful preaching of Christ was firm and constant, because God had strengthened him for it in Christ by means of the sacrament of Confirmation, i.e., through Christ and His merits. (2.) The second effect is the grace of charity, with which we are abundantly anointed, as with a spiritual chrism. The Greek, indeed, for anointed is the very word whence come “Christ” and “Christians,” so that “Christians” are “the anointed ones.” Hence S. Augustine (Serm. 342) says: “The word ‘Christ’ is from chrism, i.e., anointing. Every Christian, therefore, is sanctified, in order that he may understand that he not only is made a partaker of the priestly and royal dignity, but also an adversary of the devil.” (3.) The third fruit is the earnest of the Spirit, which is the testimony of a good conscience given by the Holy Spirit, and which is as the earnest of the future glory promised, and to be given by the Holy Spirit. For the sense in which the Holy Spirit is the pledge or earnest, see notes to Eph 1:14. (4.) The fourth fruit is the seal and sign of the Cross on the forehead, signifying the “character” imprinted on the soul, by which we are sealed as His servants, or rather His soldiers and leaders. Cf. Ambrose (de his qui Mysteriis Initiantur, c. vii.), Suarez (pt. iii. qu. 63, art. 1 and 4).

Ver. 23.-Moreover, I call God for a record upon my soul. From this it is lawful for a Christian to take an oath, says S. Augustine (qu. 5, inter. 83); for the Apostle here takes an oath, and that one of execration. If I lie, he says, may God be my judge and condemn my soul.

That to spare you I came not as yet unto Corinth. Lest I should be forced to exert my apostolic authority against the vices of the offenders among you: it was to spare you from being grieved by my coming to correct you. So Anselm. Cf. also chap. ii. 1. S. Paul here gives the real reason why he had not kept his promise, or his purpose of visiting Corinth, which was that the Corinthians had not yet given up the vices of which he had admonished them in his First Epistle, and deserved therefore to be rebuked still more sharply and punished. But he deals gently with them, and by his absence he wished tacitly, and by his Epistle openly to remind them once more of their duty, and so correct them with gentleness.

Let prelates learn from this not to be ever chiding and rebuking those under them for their faults, lest they make them hard and callous. And more than this, the faults of some people, especially those that are more high-minded and sensitive, are more effectually corrected if they are pointed out patiently and indirectly than if they are rebuked openly, or actually visited with punishment. Cf. S. Gregory (Pastor. pt, iii. c. 8 and 9).

As yet. That is, after his first visit, or after the First Epistle.

Ver. 24.-Not for that we have dominion over your faith, but are helpers of your joy. This is a well-known rhetorical figure of speech, by which he tones down what had been said before of his power. He means: I said that 1 was unwilling to punish, and wished you of your own accord to correct yourselves; but I said this not from love of power, or as though I wished to act arbitrarily, but to improve you, that when you were so corrected you might rejoice both on earth and in heaven. This rebuke of mine, therefore, is not so much a rebuke as a support and help to your joy. So Anselm.

For by faith ye stand. “Which,” says S. Anselm, “works by love and is not forced by dominion.” In your faith I have nothing to correct, but only in your actions; and, since you are of the faithful, I will not imperiously scold you, but gently admonish you by this letter, that so you may all rejoice with me. Since you are of the faith, I have little doubt but that you will at once listen to my admonitions.

Fuente: Cornelius Lapide Commentary

1:1 Paul, {1} an apostle of Jesus Christ by the will of God, and Timothy [our] brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:

(1) See the declaration of such salutations in the former epistles.

Fuente: Geneva Bible Notes

I. INTRODUCTION 1:1-11

Like most of Paul’s epistles, this one begins with a salutation to the recipients and than words of thanksgiving to God for His encouraging comfort.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

A. Salutation 1:1-2

This salutation contains the three elements common in all of Paul’s epistles and other correspondence of his day: the writer, the addressees, and a greeting.

"This salutation exhibits undoubted resemblances in form to secular letters that have come down to us from the same period. But the differences are greater, and that in three respects. There is the firm assertion of Apostolic authority, the clear indication that those whom he addresses are not ordinary people but a consecrated society, and the spiritual character of the good wishes he sends them." [Note: Alfred Plummer, A Critical and Exegetical Commentary on the Second Epistle of St. Paul to the Corinthians, p. 5. See also W. G. Doty, Letters in Primitive Christianity, pp. 21-47.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Students of Paul’s epistles have suggested various explanations of why the apostle preferred to use his name Paul rather than his name Saul. Some say he did so to mark the spiritual conquest of Sergius Paulus (Act 13:9). Others claim he did so to show himself the least of the apostles since "Paul" means "little" (cf. Eph 3:8; 1Ti 1:15). Another suggestion is that he was small in physical stature. Perhaps he did so because the Greek form of the Hebrew name "Saul" was objectionable since it was identical with an adjective that meant "effeminate." He may have done so simply because it was customary for Roman citizens to bear a Roman name as well as one that reflected their own nationality. [Note: See Philip E. Hughes, Paul’s Second Epistle to the Corinthians, pp. 1-2.]

Paul’s use of the term "apostle" (lit. "one sent forth with orders") so early in his salutation sets the tone for the entire epistle. It is mainly a vindication of his apostleship. He claimed apostolic authority at once.

The Lord’s title is also significant though not unusual. Paul called Him Christ (God’s "Anointed One" sent forth as the apostle from heaven; 2Co 1:20; cf. Heb 3:1; Joh 20:21) and Jesus (God in action delivering His people from their sins, Savior; 2Co 5:19; cf. Mat 1:21).

Paul claimed that his apostleship came to him "by the will of God," not by his own or the church’s initiative (cf. Joh 1:13; Gal 1:1; Eph 2:8). The gift and office of apostle were special in the early church. Only 12 individuals plus Paul possessed them (1Co 15:8; Act 1:21-22; Act 9:15). However "apostle" occurs elsewhere in the non-technical sense of anyone sent on God’s great mission of spreading the gospel (cf. 2Co 8:23; Act 14:4; Act 14:14; Php 2:25; et al.).

The recipients of this epistle knew Timothy well (v.19, Act 18:5). He had come to faith in Christ evidently through Paul’s ministry in Lystra in Asia Minor (Act 14:8-20; 1Ti 1:2; 2Ti 1:2). He had accompanied Paul on his journeys from the second missionary journey on (Act 16:1-3) and had gone to Corinth as the apostle’s emissary (1Co 4:17; 1Co 16:10). Paul called Timothy simply a "brother."

Paul noted in passing that the church (Greek ekklesia, lit. "called out ones," the company of Christians) belongs to God. Even though it was "at Corinth" it was God’s church. It did not belong to the Corinthians or their teachers. Therefore its primary allegiance had to be to Him.

Corinth was an important commercial center. The city may have contained over a half-million inhabitants at this time. [Note: Homer Kent Jr., A Heart Opened Wide, p. 27.] It stood on the narrow land bridge (isthmus) that connected the southern part of Greece (the Peloponnesus) with the northern part. The southern part and some of the northern part comprised the Roman province of Achaia while the province of Macedonia lay immediately to its north. Corinth was not only the chief city through which land commerce passed north and south, but it was the center for sea commerce and travelers east and west. To the east the Saronic Gulf of the Aegean Sea brought ships to Corinth. From there stevedores transferred their cargoes overland a few miles to ships in the Corinthian Gulf of the Ionian Sea. This shortcut saved merchants the long trip around the southern coastline of Greece. Corinth was the capital of the province of Achaia and the headquarters of a Roman proconsul (governor). It had been the notorious center for the immoral worship of the goddess Aphrodite, and its population was cosmopolitan, consisting of Romans, Greeks, Orientals, and Jews.

Paul and his missionary band had established a church in Corinth on his second missionary journey (Acts 18). Jews and Gentiles composed it. Paul labored in Corinth a year and a half then. Due to the influence of its culture, as well as that of false teachers, the church experienced many temptations and difficulties. I outlined Paul’s dealings with this church following its founding in the introduction to this exposition above. In summary, Paul seems to have visited Corinth three times, and the New Testament refers to four letters he wrote to this church. [Note: See Donald Guthrie, New Testament Introduction, 2:48-61; International Standard Bible Encyclopedia, "Corinthians, Second Epistle to the," by R. Dykes Shaw; Dictionary of the Apostolic Church, s.v. "Corinthians, Epistle to the," by G. H. Clayton; Dictionary of the Bible, s.v. "Corinthians, Second Epistle to the," by A. Robertson; Plummer, xiii-xix; Hughes, xvi-xix; and Batey, pp. 143-6.]

Paul called the addressees "saints" (Gr. hagioi, lit. "holy ones," those set apart for God, cf. 1Co 1:2).

"All Christians are ’holy’ in virtue, not of their lives, but of their calling; they are set apart in a holy Society as servants and sons of the Holy God." [Note: Plummer, p. 3.]

Paul intended that the Corinthian Christians would read this epistle in the church, but he also wanted all the Christians in the province of Achaia to read it. We know that at this time there was another Achaian church in Cenchrea (Rom 16:1) and perhaps one in nearby Athens (Act 17:34).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 1

SUFFERING AND CONSOLATION.

2Co 1:1-7 (R.V)

THE greeting with which St. Paul introduces his Epistles is much alike in them all, but it never becomes a mere formality, and ought not to pass unregarded as such. It describes, as a rule, the character in which he writes, and the character in which his correspondents are addressed. Here he is an apostle of Jesus Christ, divinely commissioned; and he addresses a Christian community at Corinth, including in it, for the purposes of his letter, the scattered Christians to be found in the other quarters of Achaia. His letters are occasional, in the sense that some special incident or situation called them forth; but this occasional character does not lessen their value. He addresses himself to the incident or situation in the consciousness of his apostolic vocation; he writes to a Church constituted for permanence, or at least for such duration as this transitory world can have; and what we have in his Epistles is not a series of obiter dicta, the casual utterances of an irresponsible person; it is the mind of Christ authoritatively given upon the questions raised. When he includes any other person in the salutation-as in this place “Timothy our brother”-it is rather as a mark of courtesy, than as adding to the Epistle another authority besides his own. Timothy had helped to found the Church at Corinth; Paul had shown great anxiety about his reception by the Corinthians, when he started to visit that turbulent Church alone; {1Co 16:10 f.} and in this new letter he honors him in their eyes by uniting his name with his own in the superscription. The Apostle and his affectionate fellow-worker wish the Corinthians, as they wished all the Churches, grace and peace from God our Father and the Lord Jesus Christ. It is not necessary to expound afresh the meaning and connection of these two New Testament ideas: grace is the first and last word of the Gospel: and peace-perfect spiritual soundness-is the finished work of grace m the soul.

The Apostles greeting is usually followed by a thanksgiving, in which he recalls the conversion of those to whom he is writing, or surveys their progress in the new life, and the improvement of their gifts, gratefully acknowledging God as the author of all. Thus in the First Epistle to the Corinthians he thanks God for the grace given to them in Christ Jesus, and especially for their Christian enrichment in all utterance and in all knowledge. So, too, but with deeper gratitude, he dwells on the virtues of the Thessalonians, remembering their work of faith, and labor of love, and patience of hope. Here also there is a thanksgiving, but at the first glance of a totally different character. The Apostle blesses God, not for what He has done for the Corinthians, but for what He has done for himself. “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforteth us in all our tribulation.” This departure from the Apostles usual custom is probably not so selfish as it looks. When his mind traveled down from Philippi to Corinth, it rested on the spiritual aspects of the Church there with anything but unrelieved satisfaction. There was much for which he could not possibly be thankful; and just as the momentary apostasy of the Galatians led to his omitting the thanksgiving altogether, so the unsettled mood in which he wrote to the Corinthians gave it this peculiar turn. Nevertheless, when he thanked God for comforting him in all his afflictions, he thanked Him on their behalf. It was they who were eventually to have the profit both of his sorrows and his consolations. Probably, too, there is something here which is meant to appeal even to those who disliked him in Corinth. There had been a good deal of friction between the Apostle and some who had once owned him as their father in Christ; they were blaming him, at this very moment, for not coming to visit them; and in this thanksgiving, which dilates on the afflictions he has endured, and on the divine consolation he has experienced in them, there is a tacit appeal to the sympathy even of hostile spirits. Do not, he seems to say, deal ungenerously with one who has passed through such terrible experiences, and lays the fruit of them at your feet. Chrysostom presses this view, as if St. Paul had written his thanksgiving in the character of a subtle diplomatist: to judge by ones feeling, it is true enough to deserve mention.

The subject of the thanksgiving is the Apostles sufferings, and his experience of Gods mercies under them. He expressly calls them the sufferings of Christ. These sufferings, he says, abound toward us. Christ was the greatest of sufferers: the flood of pain and sorrow went over His head: all its waves and billows broke upon Him. The Apostle was caught and overwhelmed by the same stream; the waters came into his soul. That is the meaning of . In abundant measure the disciple was initiated into his Masters stern experience; he learned, what he prayed to learn, the fellowship of His sufferings. The boldness of the language in which a mortal man calls his own afflictions the sufferings of Christ is far from unexampled in the New Testament. It is repeated by St. Paul in Col 1:24 : “I now rejoice in my sufferings on your behalf, and fill up that which is lacking of the afflictions of Christ in my flesh for His bodys sake, which is the Church.” It is varied in Heb 13:13, where the sacred writer exhorts us to go out to Jesus, without the camp, bearing His reproach. It is anticipated and justified by the words of the Lord Himself: “Ye shall indeed drink of My cup; and with the baptism with which I am baptized shall ye be baptized withal.” One lot, and that a cross, awaits all the children of God in this world, from the Only-begotten who came from the bosom of the Father, to the latest-born among His brethren. But let us beware of the hasty assertion that, because the Christians sufferings can thus be described as of a piece with Christs, the key to the mystery of Gethsemane and Calvary is to be found in the self-consciousness of martyrs arid confessors. The very man who speaks of filling up that which is lacking of the afflictions of Christ for the Churchs sake, and who says that the sufferings of Christ came on him in their fullness, would have been the first to protest against such an idea. “Was Paul crucified for you?” Christ suffered alone; there is, in spite of our fellowship with His sufferings, a solitary, incommunicable greatness in His Cross, which the Apostle will expound in another place. {2Co 5:1-21} Even when Christs sufferings come upon us there is a difference. At the very lowest, as Vinet has it, we do from gratitude what He did from pure love. We suffer in His company, sustained by His comfort; He suffered uncomforted and unsustained. We are afflicted, when it so happens, “under the auspices of the divine mercy”; He was afflicted that there might be mercy for us.

Few parts of Bible teaching are more recklessly applied than those about suffering and consolation. If all that men endured was of the character here described, if all their sufferings were sufferings of Christ, which came on them because they were walking in His steps and assailed by the forces which buffeted Him, consolation would be an easy task. The presence of God with the soul would make it almost unnecessary. The answer of a good conscience would take all the bitterness out of pain; and then, however it tortured, it could not poison the soul. The mere sense that our sufferings are the sufferings of Christ-that we are drinking of His cup-is itself a comfort and an inspiration beyond words. But much of our suffering, we know very well, is of a different character. It does not come on us because we are united to Christ, but because we are estranged from Him; it is the proof and the fruit, not of our righteousness, but of our guilt. It is our sin finding us out, and avenging itself upon us, and in no sense the suffering of Christ. Such suffering, no doubt, has its use and its purpose.

It is meant to drive the soul in upon itself, to compel it to reflection, to give it no rest till it awakes to penitence, to urge it through despair to God. Those who suffer thus will have cause to thank God afterwards if His discipline leads to their amendment, but they have no title to take to themselves the consolation prepared for those who are partners in the sufferings of Christ. Nor is the minister of Christ at liberty to apply a passage like this to any case of affliction which he encounters in his work. There are sufferings and sufferings; there is a divine intention in them all, if we could only discover it; but the divine intention and the divinely wrought result are only explained here for one particular kind-those sufferings, namely, which come upon men in virtue of their following Jesus Christ. What, then, does the Apostles experience enable him to say on this hard question?

(1) His sufferings have brought him a new revelation of God, which is expressed in the new name, “The Father of mercies and God of all comfort.” The name is wonderful in its tenderness; we feel as we pronounce it that a new conception of what love can be has been imparted to the Apostles soul. It is in the sufferings and sorrows of life that we discover what we possess in our human friends. Perhaps one abandons us in our extremity, and another betrays us; but most of us find ourselves unexpectedly and astonishingly rich. People of whom we have hardly ever had a kind thought show us kindness; the unsuspected, unmerited goodness which comes to our relief makes us ashamed. This is the rule which is illustrated here by the example of God Himself. It is as if the Apostle said: “I never knew, till the sufferings of Christ abounded in me, holy near God could come to man; I never knew how rich His mercies could be, how intimate His sympathy, how inspiriting His comfort.” This is an utterance well worth considering. The sufferings of men, and especially the sufferings of the innocent and the good, are often made the ground of hasty charges against God; nay, they are often turned into arguments for Atheism. But who are they who make such charges? Not the righteous sufferers, at least in New Testament times. The Apostle here is their representative and spokesman, and he assures us that God never was so much to him as when he was in the sorest straits. The divine love was so far from being doubtful to him that it shone out then in unanticipated brightness; the very heart of the Father was revealed-all mercy, all encouragement and comfort. If the martyrs have no doubts of their own, is it not very gratuitous for the spectators to become skeptics on their account? “The sufferings of Christ” in His people may be an insoluble problem to the disinterested onlooker, but they are no problem to the sufferers. What is a mystery, when viewed from without, a mystery in which God seems to be conspicuous by His absence, is, when viewed from within, a new and priceless revelation of God Himself. “The Father of mercies and God of all comfort,” is making Himself known now as for want of opportunity He could not be known before.

Notice especially that the consolation is said to abound “through Christ.” He is the mediator through whom it comes. To partake in His sufferings is to be united to Him; and to be united to Him is to partake of His life. The Apostle anticipates here a thought on which he enlarges in the fourth chapter: “Always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body.” In our eagerness to emphasize the nearness and the sympathy of Jesus, it is to be feared that we do less than justice to the New Testament revelation of His glory. He does not suffer now. He is enthroned on high, far above all principality and power and might and dominion. The Spirit which brings His presence to our hearts is the Spirit of the Prince of Life; its function is not to be weak with our weakness, but to help our infirmity, and to strengthen us with all might in the inner man. The Christ who dwells in us through His Spirit is not the Man of Sorrows, wearing the crown of thorns; it is the King of kings and Lord of lords, making us partakers of His triumph. There is a weak tone in much of the religious literature which deals with suffering, utterly unlike that of the New Testament. It is a degradation of Christ to our level which it teaches, instead of an exaltation of man toward Christs. But the last is the apostolic ideal: “More than conquerors through Him that loved us.” The comfort of which St. Paul makes so much here is not necessarily deliverance from suffering for Christs sake, still less exemption from it; it is the strength and courage and immortal hope which rise up, even in the midst of suffering, in the heart in which the Lord of glory dwells. Through Him such comfort abounds; it wells up to match and more than match the rising tide of suffering.

(2) But Pauls sufferings have done more than give him a new knowledge of God; they have given him at the same time a new power to comfort others. He is bold enough to make this ministry of consolation the key to his recent experiences. “He comforteth us in all our affliction, that we may be able to comfort them that are in any affliction, through the comfort wherewith we ourselves are comforted of God.” His sufferings and his consolation together had a purpose that went beyond himself. How significant that is for some perplexing aspects of mans life! We are selfish, and instinctively regard ourselves as the center of all providences; we naturally seek to explain everything by its bearing on ourselves alone. But God has not made us for selfishness and isolation, and some mysteries would be cleared up if we had love enough to see the ties by which our life is indissolubly linked to others. This, however, is less definite than the Apostles thought; what he tells us is that he has gained a new power at a great price. It is a power which almost every Christian man will covet; but how many are willing to pass through the fire to obtain it? We must ourselves have needed and have found comfort, before we know what it is; we must ourselves have learned the art of consoling in the school of suffering, before we can practice it for the benefit of others. The most painfully tried, the most proved in suffering, the souls that are best acquainted with grief, provided their consolation has abounded through Christ, are specially called to this ministry. Their experience is their preparation for it. Nature is something, and age is something; but far more than nature and age is that discipline of God to which they have been submitted, that initiation into the sufferings of Christ which has made them acquainted with His consolations also, and has taught them to know the Father of mercies and the God of all comfort. Are they not among His best gifts to the Church, those whom He has qualified to console, by consoling them in the fire?

In the sixth verse {2Co 1:6} the Apostle dwells on the interest of the Corinthians in his sufferings and his consolation. It is a practical illustration of the communion of the saints in Christ. “All that befalls me,” says St. Paul, “has your interest in view. If I am afflicted, it is in the interest of your comfort: when you look at me, and see how I bear myself in the sufferings of Christ, you will be encouraged to become imitators of me, even as I am of Him. If, again, I am comforted, this also is in the interest of your comfort; God enables me to impart to you what He has imparted to me; and the comfort in question is no impotent thing; it proves its power in this-that when you have received it, you endure with brave patience the same sufferings which we also suffer.” This last is a favorite thought with the Apostle, and connects itself readily with the idea, which may or may not have a right to be expressed in the text, that all this is in furtherance of the salvation of the Corinthians. For if there is one note of the saved more certain than another, it is the brave patience with which they take upon them the sufferings of Christ. , {Mat 10:22} All that helps men to endure to the end, helps them to salvation. All that tends to break the spirit and to sink men in despondency, or hurry them into impatience or fear, leads in the opposite direction. The great service that a true comforter does is to put the strength and courage into us which enable us to take up our cross, however sharp and heavy, and to bear it to the last step and the last breath. No comfort is worth the name-none is taught of God-which has another efficacy than this. The saved are those whose souls rise to this description, and who recognize their spiritual kindred in such brave and patient sufferers as Paul.

The thanksgiving ends appropriately with a cheerful word about the Corinthians. “Our hope for you is steadfast; knowing that, as ye are partakers of the sufferings, so are ye also of the comfort.” These two things go together; it is the appointed lot of the children of God to become acquainted with both. If the sufferings could come alone, if they could be assigned as the portion of the Church apart from the consolation, Paul could have no hope that the Corinthians would endure to the end; but as it is he is not afraid. The force of his words is perhaps best felt by us, if instead of saying that the sufferings and the consolation are inseparable, we say that the consolation depends upon the sufferings. And what is the consolation? It is the presence of the exalted Savior in the heart through His Spirit. It is a clear perception, and a firm hold, of the things which are unseen and eternal. It is a conviction of the divine love which cannot be shaken, and of its sovereignty and omnipotence in the Risen Christ. This infinite comfort is contingent upon our partaking of the sufferings of Christ. There is a point, the Apostle seems to say, at which the invisible world and its glories intersect this world in which we live, and become visible, real, and inspiring to men. It is the point at which we suffer with Christs sufferings. At any other point the vision of this glory is unneeded, and therefore withheld. The worldly, the selfish, the cowardly; those who shrink from self-denial; those who evade pain; those who root themselves in the world that lies around us, and when they move at all move in the line of least resistance; those who have never carried Christs Cross, -none of these can ever have the triumphant conviction of things unseen and eternal which throbs in every page of the New Testament. None of these can have what the Apostle elsewhere calls “eternal consolation.” It is easy for unbelievers, and for Christians lapsing into unbelief, to mock this faith as faith in “the transcendent”; but would a single line of the New Testament have been written without it? When we weigh what is here asserted about its connection with the sufferings of Christ, could a graver charge be brought against any Church than that its faith in this “transcendent” languished or was extinct? Do not let us hearken to the sceptical insinuations which would rob us of all that has been revealed in Christs resurrection; and do not let us imagine, on the other hand, that we can retain a living faith in this revelation if we decline to take up our cross. It was only when the sufferings of Christ abounded in him that Pauls consolation was abundant through Christ; it was only when he laid down his life for His sake that Stephen saw the heavens opened and the Son of Man standing at the right hand of God.

Fuente: Expositors Bible Commentary